俱舍論記 26.149

26.149

「論曰至有頂治故」者，修道初念道類智時現修二智，謂道及類。未離欲者未來修六，謂法及類、苦、集、滅、道。離欲修七，謂加他心。《正理》云「先已離欲入聖道者，何緣見道中不修他心智？以他心智遊觀位攝，依容預道方有修義。見道位中為觀諦理，加行極速故不能修。無間道中義亦同此。今第十六道類智時，容預道收，故修此智（已上論文）。」不修世俗，以道類智有頂治故。雖三諦邊是有頂治，修俗智者別緣故修。此無別緣，故不修也。

[The phrase] "The commentary says [...] because it is the antidote to the bhavāgra": At the first moment of the path of cultivation, which is the subsequent cognition of the path, two cognitions are cultivated in the present—namely, [the cognition of] the path and [the] subsequent [cognition]. One who is not yet detached from desire cultivates six in the future—namely, the Dharma and subsequent [cognitions], and [the cognitions of] suffering, origination, cessation, and path. One who is detached from desire cultivates seven, adding the cognition of another's mind. The Nyāyānusāra states: "For one who has already abandoned desire and entered the noble path, on what grounds does one not cultivate the cognition of another's mind in the path of vision? Because the cognition of another's mind is subsumed under the stage of leisure and observation, and there is the meaning of cultivation only when relying on a leisurely path. In the stage of the path of vision, in order to observe the principle of the truths, the preparatory effort is extremely rapid; hence it cannot be cultivated. In the uninterrupted path, the meaning is also the same. Now at the time of the sixteenth [moment, the] subsequent cognition of the path, it is included in the leisurely path; hence this cognition is cultivated (end of treatise citation)." Conventional [cognition] is not cultivated, because the subsequent cognition of the path is the antidote to the bhavāgra. Although the borders of the three truths are also antidotes to the bhavāgra, conventional cognition is cultivated because it takes a distinct object. Here there is no distinct object; hence it is not cultivated.