俱舍論疏 25.172

25.172

「論曰至有漏、無漏」，釋頌，可知。《正理論》云「一切覺分皆助菩提，唯此獨標覺支名者，以最隣近菩提果故。由此理趣證七覺支，應知但依治有頂說。此為上首類治下地，唯於無漏立覺支名。若不許然，寧不通二。或於一切菩提分中，依近菩提立覺支號。道中修道，位近菩提、性近菩提，唯是無漏，故無漏修道方立覺支名。見道位中八道支勝，故此一向無漏性攝。雖正見等亦通有漏，然彼不得聖道支名，聖道支名目無漏故。又諸論者許覺分法，覺支後說定是無漏，若說在前便通二種。既覺支後方說道支，故八道支一向無漏。所依通二，義准已成。謂覺分中前位增者，彼於後位勢用亦增，後位增者非於前位。故毘婆沙師作如是說：從初業位至盡、無生，念住常增」，乃至廣說。

On "The Śāstra says... defiled and undefiled": Explaining the verse, as can be understood. The Nyāyānusāra says: "All factors of awakening assist bodhi, yet these alone are designated with the name 'factors of awakening' (bodhyaṅga) because they are closest and adjacent to the fruit of bodhi. By this rationale, in establishing the seven factors of awakening, it should be known that they are spoken of only with reference to remedying the peak of existence (bhavāgra). Taking this as foremost, by analogy to remedying the lower stages, the name 'factors of awakening' is established solely with respect to the undefiled. If this is not conceded, how could it not permeate both? Or among all factors of bodhi, the title 'factors of awakening' is established based on proximity to bodhi. Within the path, the path of cultivation is proximate in stage to bodhi and proximate in nature to bodhi, and is exclusively undefiled; therefore, only the undefiled path of cultivation is established with the name 'factors of awakening'. In the stage of the path of seeing, the eight path factors are predominant; hence these are entirely subsumed under the undefiled nature. Although right view and the rest also permeate the defiled, they do not obtain the name 'noble path factors', because the name 'noble path factors' designates the undefiled. Furthermore, the treatise masters accept that among the dharmas of the factors of awakening, those spoken of after the factors of awakening are definitely undefiled; if spoken of before, they then permeate both kinds. Since the path factors are only spoken of after the factors of awakening, the eight path factors are entirely undefiled. That what they rely on permeates both is established by implication. That is to say, among the factors of awakening, that which is predominant in an earlier stage also has its functional efficacy predominant in a later stage, but what is predominant in a later stage is not so in an earlier stage. Therefore, the masters of the Vibhāṣā speak in this manner: 'From the stage of the beginner up to the knowledges of exhaustion and non-arising, mindfulness is constantly predominant,'" and so forth extensively.