俱舍論記 24.118

24.118

「有正見生至或無學正見」者，答。有正見生而不說者，一切應果皆有此見故。故前不動不別說之。謂不動法無生智後，或有無生智起、或無學正見生。故《正理》六十六云「於此位中總略義者，若不動法初起盡智唯一剎那，次無生智亦一剎那或有相續。若時解脫初起盡智，或一剎那、或有相續。此二所起無學正見皆無決定。剎那、相續如前說，彼非正求故。」問：若言時解脫盡智或一剎那，不動無生智或一剎那，彼二智後但起無學正見不起世俗心者，何故《婆沙》一百二云「此中時愛心解脫阿羅漢，金剛喻定唯一剎那。盡智流注長時相續，從盡智出或起無學正見、或起世俗心。不動心解脫阿羅漢，金剛喻定及盡智唯一剎那，無生智流注長時相續。從無生智出，或起無學正見、或起世俗心。一切羅漢皆修無學正見圓滿，而非一切皆現在前。」解云：《正理》通據剎那，唯據無漏心。《婆沙》通據有漏心，唯據相續。各據一相，竝不相違。

"Right view does arise [...] or the right view of an adept" is the answer. As for why the arising of right view is not mentioned: because all who have attained the fruit possess this view. Therefore it was not separately mentioned for the unshakeable lineage earlier. That is to say, after the knowledge of non-arising in the unshakeable-dharma, either the knowledge of non-arising arises or the right view of an adept arises. Therefore the Nyāyānusāra, fascicle 66, says: "The summarized meaning in this state is: For the unshakeable-dharma, the initial arising of the knowledge of destruction lasts for only a single moment; the subsequent knowledge of non-arising also lasts for a single moment, or has continuity. For the temporarily liberated, the initial arising of the knowledge of destruction lasts for either a single moment or has continuity. The arising of the right view of an adept from these two is in neither case fixed. A moment or continuity is as described before, because that is not what was directly sought." Question: If it is said that the knowledge of destruction in the temporarily liberated may be for a single moment, and the knowledge of non-arising in the unshakeable may be for a single moment, and after those two knowledges they only produce the right view of an adept without producing a worldly mind, why does the Mahāvibhāṣā, fascicle 102, say: "Here, for the time-liberated arhat, the vajropamasamādhi is only a single moment. The stream of the knowledge of destruction continues for a long time; emerging from the knowledge of destruction, they either produce the right view of an adept or produce a worldly mind. For the unshakeably liberated arhat, the vajropamasamādhi and the knowledge of destruction are only a single moment, while the stream of the knowledge of non-arising continues for a long time; emerging from the knowledge of non-arising, they either produce the right view of an adept or produce a worldly mind. All arhats cultivate the right view of an adept to perfection, but it is not that all bring it into actual presence."? The explanation is: The Nyāyānusāra speaks generally in terms of moments, relying solely on anāsrava minds. The Mahāvibhāṣā speaks generally in terms of sāsrava minds, relying solely on continuity. Each relies on one aspect, and they do not contradict each other.