俱舍論記 19.23

19.23

「以諸隨眠至是相應法」者，毘婆沙師中法勝論師解。故《正理》云「經主此中先敘法勝所說。以諸隨眠等，所以得知隨眠是相應法者，一以諸隨眠染惱心故、二覆障心故、三能違善故。謂隨眠力染惱心故，能染惱心。覆障心故，未生善不生。能違善故，已生善退失。如其次第。」又解：謂下通釋前三。又解：謂下且釋初一，後二略而不論。由此隨眠能為三事，故隨眠體非不相應。返難大眾部等言：若不相應能為此三事，則諸善法應無起時，以汝立不相應念念恒現前故，順成已義。言既諸善法容有起時，故知隨眠是相應法，非不相應法。

On “Because all anuśayas [...] are associated dharmas”: Master Dharmatrāta among the Vaibhāṣikas explains. Hence the Nyāyānusāra states: “Here, the author of the śāstra first recounts what was stated by Dharmatrāta: ‘Because all anuśayas...’ The reason one knows anuśayas to be associated dharmas is, first, because anuśayas defile and afflict the mind; second, because they conceal and obstruct the mind; and third, because they can oppose wholesome [dharmas]. That is, through the power of an anuśaya to defile and afflict the mind, it can defile and afflict the mind. Because it conceals and obstructs the mind, unarisen wholesome [dharmas] do not arise. Because it can oppose wholesome [dharmas], already-arisen wholesome [dharmas] fall back and are lost. [This applies] respectively.” Another explanation: The passage beginning with “That is” explains all three preceding points together. Yet another explanation: The passage beginning with “That is” explains only the first point, while the latter two are omitted and not discussed. Because anuśayas can perform these three functions, the entity of an anuśaya is not dissociated [from mind]. A counter-objection is posed to the Mahāsāṃghikas and others: “If a dissociated [factor] could perform these three functions, then wholesome dharmas would never have an occasion to arise, because according to your thesis, dissociated [factors] are constantly present at every moment.” This indirectly establishes one’s own position. It means: since wholesome dharmas indeed have occasions to arise, we know that anuśayas are associated dharmas, not dissociated dharmas.