俱舍論記 19.21

19.21

「無違經失至是相應法」者，毘婆沙師通經。經言并隨眠斷者，不但斷欲貪體，并貪相應、所緣隨縛亦斷故。《正理》四十五云「又即彼經言并隨眠斷者，顯欲貪纏無餘斷故。謂斷八品修所斷時，一品隨眠猶能隨縛，為顯體斷說正遣除。并隨眠斷言，顯隨縛皆盡（已上論文）。」或經於得假說隨眠，不但斷貪并貪得亦斷，得非隨眠。生隨眠故，假說隨眠，猶如火等能生苦等故，於火等中立苦等名。言想者，想能生名故。或名生想故，說名為想。阿毘達磨依實相說，即諸煩惱說名隨眠，據持業釋。由此隨眠現起相應，是相應法，非不相應。

On [the phrase] “There is no fault of contradicting the sūtras [...] [anuśayas] are associated dharmas”: The Vaibhāṣikas resolve the sūtra. When the sūtra says, “abandoned together with the anuśayas,” it means that not only is the substantial entity of sensual attachment (kāmarāga) abandoned, but the [dharmas] associated with attachment as well as the adherence to [its] cognitive objects (ālambana-paryavasthāna) are also abandoned. Nyāyānusāra, fascicle forty-five, states: “Furthermore, when that sūtra says ‘abandoned together with the anuśayas,’ it indicates that the envelopment (paryavasthāna) of sensual attachment is abandoned without remainder. That is, when abandoning the eight grades abandoned by cultivation (bhāvanāheya), one grade of anuśaya is still able to adhere; in order to indicate the abandonment of the entity, it speaks of fully expelling it. The statement ‘abandoned together with the anuśayas’ indicates that adherence is completely ended.” (End of śāstra passage.) Alternatively, the sūtra metaphorically designates the acquisition (prāpti) as an anuśaya: not only is attachment abandoned, but the acquisition of attachment is also abandoned; the acquisition is not [itself] an anuśaya, but because it generates the anuśaya, it is metaphorically designated an anuśaya, just as fire and the like generate suffering and the like, and so the name “suffering” and so forth is applied to fire and the like. As for the word “conception” (saṃjñā), it is because conception can give rise to names, or because names give rise to conceptions, that it is called “conception.” The Abhidharma speaks according to real characteristics: the defilements themselves are termed anuśayas, which is based on an appositional compound (karmadhāraya). Therefore, an anuśaya, when currently arisen and associated [with mind], is an associated dharma, not a dissociated [dharma].