俱舍論頌疏論本 20.32

20.32

且初正明隨增者，論云：「何事有幾隨眠隨增（問也）？若隨事別答，便費多言論，是故應造《略毘婆沙》，由此雖勞少少功力，而能越渡大大問流。謂法雖多，略有十六種，即三界五部（三五十五）及無漏法（足前成十六也）。能緣彼識名數亦然（識亦十六）。應知何法、何識境，易思何事、何隨眠隨增（境識既解，境即是事，事上惑增自當了也），此中且應知何法？何識境？」頌曰（已上論文）：

First, directly explaining the increase [of defilements]: The treatise says: "In relation to what phenomena do how many anuśayas increase (the question)? If one were to answer separately according to each phenomenon, it would waste many words; therefore, one should compose a 'Brief Vibhāṣā'; by means of this, although exerting a little effort, one can cross over the great river of questions. That is, although dharmas are many, briefly there are sixteen kinds: namely, the five divisions of the three realms (three times five is fifteen) and the uncontaminated dharmas (adding to the former makes sixteen). The consciousnesses capable of cognizing them are also the same in number and designation (the consciousnesses are also sixteen). If one knows which dharma is the object of which consciousness, it is easy to reflect on what anuśayas increase in relation to what phenomenon (once the objects and consciousnesses are understood, the object is the phenomenon, and the increase of defilements upon the phenomenon will naturally be understood). Herein, first, one should know: Which dharma is the object of which consciousness?" The verse says (the above is the text of the treatise):