俱舍論記 26.9

26.9

「諸有漏慧至世正見為六」者，釋有漏慧及下一句。諸有漏慧決斷性故，皆智性攝。於中明六亦是見性，推度性故。謂身見等五染污見，及意識相應世俗正見為六。問：忍與疑得俱，忍即不名智。與疑俱生慧，應亦不名智。解云：與疑俱慧相順同緣，於境決斷亦名為智。故《婆沙》一百六云「問：何故名智？智是何義？答：決斷義是智義。問：若爾，疑相應慧應不名智，於所緣境不決定故。答：彼亦是智，一剎那頃於所緣境亦決定故。然此聚中疑勢用勝，令心於境多剎那中猶豫不決，說名疑聚。如三摩地一剎那中於境恒住，有時若與掉舉相應，令多剎那於境轉易說名為亂。」又解：諸有漏慧以重知故皆智性攝，見如前釋。故《婆沙》四十四云「無一有情於一切境無始時來非有漏慧數數觀之，故有漏慧皆智所攝（已上論文）。」問：五識俱慧念念別緣，既不重知應不名智。解云：五識俱慧雖非重緣，約自種類說重緣故。有漏意識於彼五境必定曾緣，五識俱慧今時復緣得名重知，故亦名智。

"All defiled wisdom […] worldly right view make six": this explains "defiled wisdom" and the following verse-quarter. Because all defiled wisdoms are decisive, they are all subsumed under the nature of knowledge. Among them, six are explained as also being of the nature of view because they are of the nature of reflection: namely, the five defiled views such as the view of selfhood, together with the worldly right view associated with the mental consciousness, making six. Question: If patience is concomitant with the possession of doubt and therefore patience is not called knowledge, then the wisdom that arises together with doubt should likewise not be called knowledge. Explanation: The wisdom concomitant with doubt is concordant with it, having the same intentional object, and being decisive regarding the object, it is also called knowledge. Thus the Mahāvibhāṣā, fascicle 106, says: "Question: Why is it called knowledge? What does knowledge mean? Answer: The meaning of decisiveness is the meaning of knowledge. Question: If so, then the wisdom associated with doubt should not be called knowledge, because it is not determinate regarding the intentional object. Answer: That too is knowledge, because for a single moment it is also determinate regarding the intentional object. However, in this mental congeries the force of doubt is predominant, causing the mind to vacillate indecisively regarding the object across many moments; thus it is called a congeries of doubt. Just as samādhi remains constantly upon an object for a single moment, yet if at times it is associated with restlessness, it causes the mind to shift across many moments regarding the object and is called distraction." Another explanation is that because all defiled wisdoms involve re-cognition, they are all subsumed under the nature of knowledge; views are as explained before. Thus the Mahāvibhāṣā, fascicle 44, says: "There is no sentient being who, since beginningless time, has not repeatedly observed all objects with defiled wisdom; therefore defiled wisdoms are all subsumed under knowledge" (end of śāstra passage). Question: The wisdom associated with the five [sense] consciousnesses discerns separate objects moment by moment; since it does not re-cognize, it should not be called knowledge. Explanation: Although the wisdom associated with the five [sense] consciousnesses does not re-apprehend [in that moment], it is spoken of as re-apprehending in terms of its own category. The defiled mental consciousness has certainly apprehended those five objects previously; since the wisdom associated with the five [sense] consciousnesses now apprehends them again, it is termed re-cognition, and thus it is also called knowledge.