俱舍論記 23.83

23.83

「然彼意趣至名事現觀」者，說一切有部徵。然彼餘部所有意趣應更推尋，彼現觀言無差別故，不知定約何現觀說？詳諸現觀總有三種，謂見、緣、事。唯無漏慧，於諸諦境現見分明，名見現觀。心、心所法是能緣，境是所緣。心、心所法同一所緣，名緣現觀。或心、心所取境分明與現觀同，名緣現觀。事謂事業，即是遍知、永斷、作證、修習四種事業。謂諸能緣及俱有法同一事業，名事現觀。戒，謂隨轉戒。生相等，等住、異、滅，俱有因故。泛明現觀有斯三種。故《正理》云「如是應知非相應法唯一現觀，除慧。所餘心、心所法有二現觀。唯無漏慧具足有三。」

"However, their intention ... is called clear comprehension of function" is the Sarvāstivāda interrogation. However, the intention of those other schools should be further investigated. Because their word 'clear comprehension' is undifferentiated, we do not know with respect to which clear comprehension they speak. Detailed analysis shows that clear comprehension has three kinds in total: namely, [clear comprehension of] seeing, of object of cognition, and of function. Only untainted wisdom clearly sees the objects of the truths in the present; this is called clear comprehension of seeing (dṛṣṭy-abhisamaya). Mind and mental factors are the cognizers, and the object is the cognized. Mind and mental factors sharing the same object of cognition is called clear comprehension of object (ālambanābhisamaya); or, mind and mental factors grasping the object clearly, identical with clear comprehension, is called clear comprehension of object. 'Function' refers to activity—namely, the four activities of full knowledge (parijñā), abandoning (prahāṇa), realizing (sākṣātkāra), and cultivating (bhāvanā). All cognizers and their coexistent dharmas sharing the same activity is called clear comprehension of function (kāryābhisamaya). Morality refers to concordant morality (anuparivartin). The characteristics of arising and so forth refer to duration, alteration, and cessation, because they are coexistent causes (sahabhū-hetu). Broadly speaking, clear comprehension has these three kinds. Hence the Nyāyānusāra says: 'Thus it should be known that non-concomitant dharmas have only one clear comprehension, excluding wisdom. The remaining mind and mental factors have two clear comprehensions. Only untainted wisdom fully possesses all three.'