俱舍論疏 19.37

19.37

論「以諸隨眠至非不相應」，述法勝論師釋也，具在《雜心論》中。《正理論》云「經主此中先敘尊者法勝所說，以諸隨眠是相應也。」文中有三：一順釋、二反成、三順結。此文初也。以三因證定是相應：一染惱心故、二覆障心故、三能違善故。此舉三因也。「謂諸隨眠能染惱心」，釋第一因。「未生善不生」，釋第二因。「由覆障心令善不起，已生善退失」，釋第三因。由能違善故令善退失，故隨眠體非不相應。結成也。

Regarding the treatise from "Because all anuśayas... up to... are not disassociated", this presents the explanation of the master Dharmaśrī, which is contained in full in the *Miśrakābhidharmahṛdaya*. The *Nyāyānusāra* says: "Here, the author of the treatise first relates what the venerable Dharmaśrī said: that anuśayas are associated." In the text there are three parts: first, a direct explanation; second, proof through negation; third, direct conclusion. This is the first. By three reasons, it is proven to be definitely associated: first, because it defiles the mind; second, because it covers and obstructs the mind; third, because it opposes the wholesome. These are the three reasons cited. "Namely, anuśayas can defile the mind" explains the first reason. "Unarisen wholesome [states] do not arise" explains the second reason. "Because it covers and obstructs the mind, making wholesome [states] not arise, and already arisen wholesome [states] deteriorate" explains the third reason. Because it can oppose the wholesome, it causes wholesome [states] to deteriorate; therefore, the substance of anuśaya is not disassociated. This concludes it.