俱舍論記 20.94

20.94

「論曰至名有隨眠故」者，有隨眠心總有二種：一五部所斷諸有染心、二修所斷諸無染心。於中有染有二隨增，或有隨增謂於相應隨眠未斷，此是相應隨增。或有隨增謂緣彼心隨眠未斷，此是所緣隨增。若於相應隨眠已斷則不隨增，仍說有隨眠，以恒相應有伴性故。若無染心，唯局隨增名有隨眠，緣此心隨眠必未永斷故。此心唯據緣縛隨增名有隨眠，若斷緣縛不名有隨眠。以有隨眠心總有二種：一隨增故名有隨眠、二伴性故名有隨眠。此無染心斷緣縛已，既無隨增復無伴性，故不名為有隨眠心。相應親近雖復斷已名有隨眠，所緣疎遠，斷已不名有隨眠心。又《婆沙》二十云「問：過去、未來既無作用，云何可說隨眠隨增？有一解云：尊者妙音作如是說。彼雖無有取境作用，而於所緣及相應法有如現在繫縛功能，故彼隨眠有隨增義。」廣如彼釋。

"The treatise says... because it is called 'possessing an anusaya'": minds that possess anusayas are generally of two kinds: 1. all defiled minds abandoned by the five categories; 2. all undefiled minds abandoned by cultivation. Among them, the defiled has two kinds of increase: there is increase meaning that regarding association the anusayas have not been abandoned, which is increase through association; and there is increase meaning that the anusayas cognizing that mind have not been abandoned, which is increase through the cognitive object. If regarding association the anusayas have already been abandoned, then it does not increase, yet it is still said to 'possess an anusaya' because it is constantly associated and has an accompanying nature. As for an undefiled mind, it is strictly restricted to increase to be called 'possessing an anusaya', because the anusayas cognizing this mind have certainly not yet been permanently abandoned. This mind is called 'possessing an anusaya' solely on the basis of the increase from the bond of the cognitive object; if the bond of the cognitive object is severed, it is not called 'possessing an anusaya'. For minds possessing anusayas are of two kinds overall: 1. called 'possessing an anusaya' due to increase; 2. called 'possessing an anusaya' due to accompanying nature. After this undefiled mind has severed the bond of the cognitive object, since it has neither increase nor an accompanying nature, it is not called a mind that possesses an anusaya. Association is intimate, so even after it is abandoned it is still called 'possessing an anusaya'; the cognitive object is distant, so after it is severed it is not called a mind possessing an anusaya. Furthermore, fascicle 20 of the Vibhāṣā states: "Question: Since the past and the future have no active function (kāritra), how can it be said that anusayas increase? One explanation says: The venerable Ghoṣaka stated as follows: Although they have no function of apprehending an object, they possess the functional capacity of binding in the same manner as the present regarding their cognitive objects and associated phenomena; therefore, those anusayas have the meaning of increase." It is extensively explained as in that [treatise].