俱舍論記 20.93

20.93

「此不決定至無染局隨增」者，答。此不決定，或有隨增，謂彼隨眠與心相應而未永斷，是相應隨增。及有隨眠緣此心未斷是所緣隨增，此名有隨眠亦隨增。若相應已斷則不隨增，仍名有隨眠，以恒相應故。此約伴性名有隨眠，以此伴性不可斷故。若約所緣已斷，不名有隨眠亦不名隨增。相應已斷名有隨眠，此中別舉。緣縛已斷不名有隨眠，故不別釋。依此義門應作頌說。

"This is not definitive... the undefiled is restricted to increase": this is the reply. This is not definitive; in some cases it increases, meaning that that anusaya is associated with the mind and has not yet been permanently abandoned—this is increase through association. And there are anusayas that cognize this mind and have not been abandoned, which is increase through the cognitive object; this is called 'possessing an anusaya and also increasing'. If what is associated has already been abandoned, then it does not increase, but it is still called 'possessing an anusaya' because it is constantly associated. This is called 'possessing an anusaya' in terms of being an accompanying nature (sahabhāva), because this accompanying nature cannot be cut off. If in terms of the cognitive object it has already been abandoned, it is neither called 'possessing an anusaya' nor called 'increasing'. That what has already been abandoned in association is called 'possessing an anusaya' is specifically raised here. Because what has had its bond of cognitive object severed is not called 'possessing an anusaya', it is not separately explained. Relying on this pedagogical approach, verses should be spoken.