俱舍論疏 26.167

26.167

論「俗智曾於道至可能遍修」，答也。有二釋：一據曾、不曾釋。無始已來曾知苦、斷集、證滅，以世俗智知、斷、證故，由此三邊修彼俗智；無始已來不曾修無漏道，由此不能修彼俗智。二必無於道遍事現觀故。事現觀者，謂見苦、斷集、證滅、修道。容一有情遍知苦盡、遍斷集盡、遍證滅盡，而道必無有遍修者，由此於道諦邊不能修彼世俗智。

On the Śāstra's 'Conventional knowledge previously regarding the path... how could it be cultivated universally?': this is the reply. There are two explanations: First, an explanation based on what has previously occurred or not occurred. From beginningless time, one has previously known suffering, abandoned arising, and realized cessation; because one has known, abandoned, and realized them by means of conventional knowledge, one cultivates that conventional knowledge on the verges of these three [truths]. From beginningless time, one has never cultivated the uncontaminated path; therefore, one cannot cultivate that conventional knowledge. Second, because there is definitely no universal abhisamaya of activities regarding the path. The abhisamaya of activities means seeing suffering, abandoning arising, realizing cessation, and cultivating the path. It is possible for a single sentient being to know all suffering completely, abandon all arising completely, and realize all cessation completely; but with the path, there is definitely no one who cultivates it universally. Therefore, on the verge of the truth of the path, one cannot cultivate that conventional knowledge.