俱舍論記 26.176

26.176

「聖起所餘至唯修俗故」者，此下釋第三頌，此下即釋第一句及下兩句。此明聖者起餘有漏功德，不別除障，所以不約四道以明。臨入滅定心名微微心，此心羸劣，現、未唯俗，不修無漏。故《婆沙》一百五十五云「若起微微心時，若起聞、思、慧等時，於無漏根非捨非得、非滅非起。」准彼《婆沙》微微心及聞、思慧等不修無漏，餘文可知。

"When a noble one gives rise to the remaining ... because they cultivate only the conventional": this explains below the third verse, explaining the first line and the lower two lines. This clarifies that when a noble one gives rise to the remaining sāsrava virtues, they do not separately eliminate obstacles, which is why they are not clarified in terms of the four paths. The mind on the verge of entering the absorption of cessation (nirodhasamāpatti) is called the subtly subtle mind (sūkṣma-sūkṣma-citta); this mind is weak and feeble, being exclusively conventional in both the present and future, and does not cultivate the anāsrava. Therefore the Vibhāṣā, fascicle 155, says: 'When one gives rise to the subtly subtle mind, and when one gives rise to the wisdoms born of listening, reflection, etc., regarding the anāsrava faculties there is neither relinquishment nor acquisition, neither cessation nor arising.' According to that Vibhāṣā, the subtly subtle mind and the wisdoms of listening, reflection, etc. do not cultivate the anāsrava; the rest of the text can be understood.