俱舍論記 26.12

26.12

「論曰至四諦為境」者，此中論文大分可知。又《正理》七十三云「前有漏智總名世俗。瓶、衣等物性可毀壞，顯世俗情，故名世俗。此智多取世俗境故、多順世間俗事轉故，從多建立世俗智名。非無取勝義順勝義事轉，然是愛境，無勝功能息內眾惑，故非無漏。或覆出世、引發世間，得世俗名。體即無智，智隨屬彼得彼智名，意顯此名目有漏智。」廣如彼說。

"The treatise says […] taking the four truths as objects": the text of the treatise here is largely self-evident. Furthermore, the Nyāyānusāra, fascicle 73, says: "The aforementioned defiled knowledge is collectively called conventional [knowledge]. Things such as pots and clothes are perishable by nature, revealing conventional worldly conceptions; hence they are called conventional. Because this knowledge predominantly grasps conventional objects and predominantly operates in accord with conventional worldly affairs, it is established from the predominant perspective as 'conventional knowledge'. It is not that it never grasps the ultimate truth or operates in accord with ultimate matters; yet because it is an object of craving and lacks the supreme capacity to extinguish internal afflictions, it is not uncontaminated. Alternatively, because it obscures transcendence of the world and generates the worldly, it obtains the name 'conventional'. Its intrinsic nature is non-knowledge, but knowledge follows and belongs to it, and thus receives that name of knowledge; the intention is to show that this name designates defiled knowledge." This is explained in detail as in that text.