俱舍論頌疏論本 1.43

1.43

釋曰：淨慧隨行名對法者，明勝義對法也。淨慧者，謂無漏慧。離縛名淨，簡擇稱慧。淨慧眷屬，名曰隨行。慧相應心，及受、想等諸心所法，四相及得，道共無表，此等諸法是慧眷屬，隨慧行故，名曰隨行。如是淨慧及與隨行，通攝五蘊，名為勝義阿毘達磨。此五蘊中，言色蘊者，道共戒也。受、想蘊者，隨行中受想心所也。行蘊者，除受、想外諸餘心所，四相及得也。識蘊者，慧相應心也。言勝義者，無漏名勝，實體稱義，勝即是義，名為勝義。勝義即對法，名勝義對法，持業釋也。

Explanation: 'Pure prajñā along with its attendants is called Abhidharma' clarifies the ultimate Abhidharma. 'Pure prajñā' refers to uncontaminated wisdom. Being free from fetters is called pure; discernment is called prajñā. The retinue of pure prajñā is called its attendants. The mind associated with prajñā, mental factors such as feeling and conception, the four characteristics and acquisition, and the non-revelatory [morality] conforming to the path—these various phenomena are the retinue of prajñā; because they operate in accompaniment with prajñā, they are called attendants. Pure prajñā along with its attendants like this thoroughly subsumes the five skandhas, and is called the ultimate Abhidharma. Among these five skandhas, the form skandha is the morality conforming to the path; the feeling and conception skandhas are the mental factors of feeling and conception among the attendants; the saṃskāra skandha consists of the other mental factors besides feeling and conception, along with the four characteristics and acquisition; the consciousness skandha is the mind associated with prajñā. As for 'ultimate', uncontaminated is called supreme (paramā), and real entity is called truth (artha); being supreme is itself truth, hence 'ultimate' (paramārtha). The ultimate being itself Abhidharma is called ultimate Abhidharma—a karmadhāraya compound.