俱舍論疏 19.159

19.159

「論曰至立遍行名」，長行釋中有二：一明十一遍惑、二明九上緣惑。此文初也，明遍隨眠名體也。《婆沙》五十八中唯十一隨眠具其三義：一謂遍緣自界地五部、二遍隨眠五部、三遍為因生五部。相應法但有二，俱有法唯一，雖闕一、二，皆得遍名。自餘諸法皆無三義。相應無明，如所相應。不共無明，不與餘煩惱雜，不雜即是不相應義。《正理論》云「何故唯於見苦、集斷諸隨眠內有遍行耶？唯此普緣諸有漏法，意樂無別、勢力堅牢，故能為因遍生五部。見滅、見道所斷隨眠，唯有能緣有漏一分，所緣有別、勢不堅牢，不能為因遍生五部。故唯前二部有遍行隨眠。何緣得知？修斷染法以見所斷遍行為因，如何不知。世間現見，有我見者，由我見力外境貪增；我見若無，便於外境貪微薄故。又由至教，如說：云何見斷為因法？謂諸染污法。又說：云何無記為因法？謂不善法、無記有為法。」

On the Śāstra's: "The prose commentary states... establish the designation 'universal'", the prose explanation contains two parts: first, explaining the eleven universal afflictions; second, explaining the nine afflictions that condition what is above. This is the first part, explaining the name and intrinsic nature of the universal anusayas. In chapter fifty-eight of the *Vibhāṣā*, only eleven anusayas possess three characteristics: first, universally conditioning the five categories of one's own realm and stage; second, universally adhering to (causing increase in) the five categories; and third, universally acting as causes producing the five categories. Associated phenomena possess only two of these; conascent phenomena possess only one; although lacking one or two, they all obtain the designation "universal". Aside from these, other phenomena possess none of the three characteristics. Associated ignorance corresponds to what it is associated with. Non-associated (exclusive) ignorance is not mixed with other afflictions; "not mixed" means not associated. The *Nyāyānusāra* states: "Why is it that universal [anusayas] exist only among the anusayas abandoned through seeing the truths of suffering and origin? Only these universally condition all defiled phenomena, without divergence in intention and with firm force; hence they can act as causes universally producing the five categories. The anusayas abandoned through seeing cessation and seeing the path can only condition a portion of the defiled; their objects are differentiated and their force is not firm, so they cannot act as causes universally producing the five categories. Therefore, universal anusayas exist only in the first two categories. By what reason is this known? That the defiled phenomena to be abandoned through cultivation take the universals to be abandoned through seeing as their cause—how could this not be known? It is directly seen in the world that for one with the view of self, greed toward external objects increases through the force of the view of self; whereas if the view of self is absent, greed toward external objects becomes faint and slight. Furthermore, it is known from authoritative teaching, as it is said: 'What are the phenomena that have the abandoned-by-seeing as their cause? Namely, all defiled phenomena.' And it is also said: 'What are the phenomena that have the indeterminate as their cause? Namely, unwholesome phenomena and conditioned indeterminate phenomena.'"