俱舍論記 2.123

2.123

「准此所餘至非見應知」者，此例釋也。十八界中眼全是見，觀照色故。法界八種是見，推度性故。就彼慧中，五識俱慧總非是見，非決度故。准此，所餘染慧、所餘無染慧及諸餘法，非見。所餘染慧，謂意地貪、瞋、慢、疑、忿等十惑相應慧，為二鈍惑之所損覆，一貪等隨一、二彼相應無明。不共無明相應慧，雖復唯為一惑損覆，其過尤重過二煩惱。染悔俱慧，雖復唯有相應無明，其力稍劣，惡作共損，故並非見。雖彼五見亦有相應無明，其力微劣不能損慧，唯一故不同貪等，無力故不同獨頭，故名見。所餘無染慧，謂意地異熟生等四無記慧，其性中庸，勢力羸劣而非猛利，如不成善、不成染污，故不成見。盡、無生慧，以息求故，亦不名見。及諸餘法，即十六界全、法界少分，既無觀照又無推度，故皆非見。或可此文別簡法界，於法界中准此前義，所餘染慧及諸餘法界非見，應知乘前解慧有此文故。

"By extension from this, the remaining... one should know are not seeing": this is an explanation by analogy. Among the eighteen dhātus, the eye is entirely seeing because it observes and illuminates visible forms. Eight kinds of the dharmadhātu are seeing because their nature is deliberative investigation. Within that wisdom, the wisdom associated with the five consciousnesses is entirely not seeing because it is not decisive resolution. By extension from this, the remaining soiled wisdom, the remaining unsoiled wisdom, and all other phenomena are not seeing. 'The remaining soiled wisdom' refers to the wisdom on the mental level associated with the ten defilements: greed, anger, pride, doubt, wrath, and so forth, which is impaired and obscured by two dull defilements: first, any one of greed and so forth; second, the ignorance associated with it. Wisdom associated with unshared ignorance (āveṇikī avidyā), although impaired and obscured by only one defilement, has an offense that is particularly heavy, surpassing two defilements. Wisdom associated with soiled regret (kaukṛtya), although it has only associated ignorance, has slightly weaker power and is mutually impaired by remorse; hence neither is seeing. Although those five views also have associated ignorance, its power is weak and slight and cannot impair wisdom; being single, it is not like greed and the others, and being weak, it is not like independent [ignorance]; therefore they are called seeing. 'The remaining unsoiled wisdom' refers to the four types of neutral wisdom on the mental level, such as that born of ripening; its nature is middling, its force is frail and not acute, and just as it does not constitute wholesomeness or defilement, so it does not constitute seeing. The wisdom of destruction (kṣaya-jñāna) and the wisdom of non-arising (anutpāda-jñāna), because striving has ceased, are also not called seeing. 'And all other phenomena' refers to the sixteen dhātus in their entirety and the lesser portion of the dharmadhātu; since they lack both observing-illuminating and deliberative investigation, they are all not seeing. Alternatively, this passage specifically excludes the dharmadhātu: within the dharmadhātu, by extension from the preceding meaning, one should know that the remaining soiled wisdom and the remaining dharmadhātu are not seeing; this text appears following the previous explanation of wisdom.