俱舍論記 20.85

20.85

「若無漏法至皆容緣故」者，釋後兩句。無漏法謂三無為及道諦，十六識內為十識緣。謂三界中各後三部，即見滅、道、修所斷識，無漏第十，皆容緣故。若別分別，三界見滅所斷無漏緣識唯緣擇滅，即為三種。三界見道所斷無漏緣識唯緣道諦，復為三種，足前成六。三界修所斷善識，通緣三無為及與道諦，復為三種，足前成九。無漏識若法智品緣欲滅、道，若類智品緣上滅、道，復為一種，足前成十。應知修斷無覆無記不緣無漏，故《婆沙》第十云「應知修所斷心與無漏心展轉相緣者，唯善。」彼論既不言無覆心與無漏心展轉相緣，明知無覆心不緣道諦。又《婆沙》第九說：欲界修所斷無覆無記邪行相智，但緣虛空、非擇滅名。又《婆沙》八十七云「問：虛空、非擇滅，何識所緣？答：三界修所斷善識所緣。」以此故知，無覆無記不緣虛空、非擇滅。又《婆沙》八十七緣無漏法中，但言三界修斷善識不言無覆，明知無覆不緣無漏。又前所引《毘婆沙》文，說四無覆無記心，隨其所應，但緣五部所斷。不言緣無漏，以此故知，無覆無記心不緣無漏。又空法師云：「欲界無覆心能緣無漏心。」又云：「威儀、工巧心所引意識能緣十二入，故知亦緣無漏。」此解不然，違《婆沙》故。言緣十二入者，但緣有漏，不緣無漏。

"If anāsrava phenomena... because all are capable of being objects of cognition": this explains the final two lines. Anāsrava phenomena refer to the three unconditioned phenomena (asaṃskṛta) and the truth of the path (mārga-satya); among the sixteen cognitions, they are objects of cognition for ten cognitions. That is, the latter three categories of each of the three realms—namely, the cognitions abandoned by seeing nirodha, seeing mārga, and cultivation—with the anāsrava [cognition] as the tenth, because all are capable of cognizing them. To distinguish them specifically: the cognitions cognizing anāsrava that are abandoned by seeing nirodha across the three realms cognize only pratisamkhyā-nirodha, constituting three kinds. The cognitions cognizing anāsrava that are abandoned by seeing mārga across the three realms cognize only the truth of the path, again constituting three kinds, which added to the previous makes six. Wholesome cognitions abandoned by cultivation across the three realms universally cognize the three unconditioned phenomena and the truth of the path, again constituting three kinds, which added to the previous makes nine. The anāsrava cognition, if of the category of dharma-jñāna, cognizes nirodha and mārga of the desire realm, and if of the category of anvaya-jñāna, cognizes nirodha and mārga of the higher [realms], constituting one more kind, which added to the previous makes ten. It should be known that the morally undefined undefiled [cognitions] abandoned by cultivation do not cognize anāsrava [phenomena]. Thus fascicle 10 of the Vibhāṣā states: "It should be known that of the minds abandoned by cultivation and anāsrava minds cognizing each other reciprocally, only the wholesome [do so]." Since that treatise does not say that undefiled minds and anāsrava minds reciprocally cognize each other, it is clearly known that undefiled minds do not cognize the truth of the path. Furthermore, fascicle 9 of the Vibhāṣā says: erroneous reflective knowledge of the morally undefined undefiled [minds] abandoned by cultivation in the desire realm only cognizes the names of space and apratisamkhyā-nirodha. Moreover, fascicle 87 of the Vibhāṣā states: "Question: By which cognitions are space and apratisamkhyā-nirodha cognized? Answer: They are cognized by wholesome cognitions abandoned by cultivation in the three realms." From this it is known that the morally undefined undefiled [cognitions] do not cognize space or apratisamkhyā-nirodha. Furthermore, in fascicle 87 of the Vibhāṣā, regarding the cognition of anāsrava phenomena, it mentions only wholesome cognitions abandoned by cultivation in the three realms and does not mention the undefiled, which clearly shows that the undefiled does not cognize anāsrava. Furthermore, the text of the Vibhāṣā cited earlier states that the four kinds of morally undefined undefiled minds, according to what is applicable, cognize only what is abandoned by the five categories. It does not state that they cognize anāsrava; from this it is known that morally undefined undefiled minds do not cognize anāsrava. Furthermore, Master Kong said: "Undefiled minds of the desire realm are capable of cognizing anāsrava minds." He also said: "The mental consciousness induced by bodily deportment and craftsmanship minds can cognize the twelve āyatanas, hence it is known that it also cognizes anāsrava." This explanation is incorrect, because it contradicts the Vibhāṣā. When it is said to cognize the twelve āyatanas, it cognizes only the sāsrava, not the anāsrava.