俱舍論疏 20.145

20.145

論「若復有問言至能緣緣樂根」，此第三明重緣識也。將釋隨增，先須知緣緣樂根識，十六法通其幾種。總十四識能緣緣樂識，十二如前單緣識，更加無色見苦、集斷二種，加滿十四。所以單緣即除見苦、見集所斷，重緣即取者，由苦、集所斷遍行隨眠，不能緣無漏樂根，及不緣下樂根故。所以重緣即能者，以遍行隨眠緣一切有漏法，修斷善心能緣無漏樂根，見道所斷邪見、疑、無明亦緣無漏樂根。此等皆為苦、集下遍行隨眠緣故，所以重緣即兼苦、集所斷也。

The Śāstra says: "If it is further questioned: […] can take as an object that which takes the faculty of pleasure as an object." This is the third part, explaining the consciousness that takes a cognitive object of an object. About to explain the increase, one must first know how many among the sixteen categories of phenomena the consciousness taking as an object that which takes pleasure as an object applies to. In total, fourteen consciousnesses can take as an object that which takes pleasure as an object: twelve as in the previous consciousness taking an object directly, plus two from the formless realm abandoned by seeing suffering and origination, which brings it to the full fourteen. Why were those abandoned by seeing suffering and seeing origination excluded in the direct-object consciousness, but taken in the consciousness taking an object of an object? Because the omnipresent anuśayas abandoned by suffering and origination cannot take the uncontaminated faculty of pleasure as an object, nor can they take the lower faculty of pleasure as an object. Why then can they do so when taking an object of an object? Because omnipresent anuśayas take all contaminated phenomena as objects; the wholesome mind abandoned by cultivation can take the uncontaminated faculty of pleasure as an object; and wrong view, doubt, and ignorance abandoned by seeing the path also take the uncontaminated faculty of pleasure as an object. Because all these are taken as objects by the omnipresent anuśayas under suffering and origination, when taking an object of an object it includes those abandoned by suffering and origination.