俱舍論疏 13.128

13.128

論「若爾云何至八聖道支」，經部准有部釋自宗義名正語、業、命。《正理》破云「彼釋不然，應正見等同此釋故。謂正見等亦應可為如是計度，雖在道位無正見等，而得如斯意樂依正故。出觀後，由前勢力起正見等，邪見等無。以於因中立果名故，可具安立八聖道支。然非觀中無正見等，若無正見等，道亦應無故。由如是理，對法諸師應作是例。如正見等，正在道時實有自體，亦應實有正語、業、命諸無漏戒。」

The treatise says: "If so, how... the eight noble path factors?" The Sautrāntikas conform to the Sarvāstivādin [logic] to explain their own school's meaning of right speech, right action, and right livelihood. The *Nyāyānusāra* refutes this, saying: "Their explanation is incorrect, because right view and the rest would also be explained in this same manner. That is, one could similarly surmise with respect to right view and the rest that, although during the state of the path there is no right view and so forth, yet because one has attained such an intention and support, after emerging from contemplation, by the force of the preceding state, right view and so forth arise, and wrong view and the rest do not exist. Since the name of the fruition is applied to the cause, one could fully establish the eight noble path factors. However, it is not that right view and so forth are absent in contemplation; if right view and so forth were absent, the path would also not exist. According to this reasoning, the Abhidharmikas should establish the analogy as follows: just as right view and the rest have real intrinsic nature while right on the path, right speech, right action, and right livelihood, which are uncontaminated moral disciplines, must also truly exist."