俱舍論疏 26.171

26.171

論「此世俗智至無容起故」，明不起也。《婆沙》三十六云「問：若爾，何故不現在前？答：此智與見道現行相違故，過見道位無容起故。設見道位中，見道須臾不現前者，此智便起。以見道無剎那斷義，是故此智無容現前。問：若不現前，云何可說此依隨信、隨法行身？答：彼身有二種，一是見道所依、二是現觀邊世俗智所依。見道於見道所依身得，亦在身成就、亦現前。現觀邊世俗智，於彼身得，而不在身成就、不現前。現觀邊世俗智，於現觀邊世俗智所依身得，亦在身成就、亦現前。見道於彼身得，而不在身成就、不現前。設見道位，此世俗智所依身現在前者，即此智成就，亦現在前。見道唯於未來成就。然見道位必起見道所依身故，見道成就，亦現在前。此智唯於未來成就。若見道位不起見道所依身者，則無見道見聖諦義，便非聖者，是故必起見道所依。由此彼身得非擇滅，是故此智畢竟不起。」又《正理》云「此智依身定不生故。謂隨信行、隨法行身，容有為依引此智起。在見道位此無容生，故此依身住不生法，依不生故此必不生（已上論文）。」

On the Śāstra's 'This conventional knowledge... because there is no opportunity for it to arise': this explains its non-arising. The Vibhāṣā, fascicle 36, states: 'Question: If so, why does it not become manifest? Answer: Because this knowledge is in contradiction with the active functioning of the path of seeing, and after the stage of the path of seeing there is no opportunity for it to arise. Supposing that in the path of seeing, the path of seeing were for an instant not to become manifest, then this knowledge would arise. Since the path of seeing does not admit of an interruption even for a single moment, this knowledge has no opportunity to become manifest. Question: If it does not become manifest, how can it be said to be based on the physical basis of one following by faith or following by Dharma? Answer: That physical basis is of two kinds: one is the basis of the path of seeing, and the second is the basis of conventional knowledge on the verge of abhisamaya. The path of seeing is obtained in the physical basis that is the basis of the path of seeing; it is also possessed in that physical basis, and it also becomes manifest. Conventional knowledge on the verge of abhisamaya is obtained in that physical basis, but is not possessed in that physical basis, and does not become manifest. Conventional knowledge on the verge of abhisamaya is obtained in the physical basis that is the basis of conventional knowledge on the verge of abhisamaya; it is also possessed in that physical basis, and it also becomes manifest. The path of seeing is obtained in that physical basis, but is not possessed in that physical basis, and does not become manifest. Supposing that at the stage of the path of seeing, the physical basis of this conventional knowledge were to become manifest, then this knowledge would be possessed, and would also become manifest. The path of seeing would only be possessed in the future. However, at the stage of the path of seeing, the physical basis of the path of seeing definitely arises; hence the path of seeing is possessed, and also becomes manifest. This knowledge is only possessed in the future. If at the stage of the path of seeing the physical basis of the path of seeing did not arise, there would be no seeing of the noble truths by the path of seeing, and one would not be a noble one; therefore the basis of the path of seeing definitely arises. Thus that physical basis attains uncalculated cessation, and so this knowledge never arises at all.' Furthermore, the Nyāyānusāra states: 'Because the physical basis upon which this knowledge relies definitely does not arise. That is, the physical basis of one following by faith or following by Dharma could potentially serve as a basis to induce this knowledge to arise; but at the stage of the path of seeing it has no opportunity to arise, and so the physical basis upon which it relies abides in the state of non-arising; because the basis does not arise, this definitely does not arise.' (The above is the text of the treatise.)