俱舍論記 19.60.3

19.60.3

有色等四者，一執我有色死後無想。 執色為我名我有色。 或當生無想、或當悶絕等，但有色身想不起故名為死後無想。 二執我無色死後無想。 執命為我名我無色。 當生無想天或當悶絕等，但有命根想不起故名死後無想。 或說受、行、識三為我，亦容執我無色死後無想。 三執我亦有色亦無色死後無想。 執色、命根名為我，亦有色亦無色。 當生無想天或當悶絕等，但有色、命想不起故名死後無想。 或說色、受、行、識四蘊為我，亦容執我亦有色亦無色死後無想。 四執我非有色非無色死後無想，即遮第三為此第四。 有邊等四者，一執我有邊死後無想。 執色或命為我自體，二俱有量邊名我有邊。 當生無想天或當悶絕等，但有色、命想不起故名死後無想。 准前應知。 二執我無邊死後無想。 執色或命為我自體，俱遍諸處名我無邊。 當生無想天或當悶絕等，但有色、命想不起故名死後無想。 三執我亦有邊亦無邊死後無想。 執色或命為我自性，隨身卷舒其量不定，名我亦有邊亦無邊。 當生無想天或當悶絕等，但有色、命想不起故名死後無想。 四執我非有邊非無邊死後無想，即遮第三為此第四。 如是八種雖俱無想，前四種色、無色差別故，後四種邊、無邊差別故。 此八皆以常見為性。 八非有想非無想論者，謂有色等四、有邊等四。 有色等四者，一執我有色死後非有想非無想，執色為我名我有色，非有想謂非有麁相，非無想謂非全無想，此顯不明了想也。 此有色我當有不明了想，名死後非有想非無想。 此而不明了想，或是有頂或通餘處，隨其所應，下皆准釋。 二執我無色死後非有想非無想，執無色為我，死後有不明了想。 三執我亦有色亦無色死後非有想非無想，執色、無色為我，死後有不明了想也。 四執我非有色非無色死後非有想非無想，即遮第三為此第四。 有邊等四者，一執我有邊死後非有想非無想，或執無色或亦執色為我自性，俱有邊量，死後當有不明了想。 二執我無邊死後非有想非無想，或執無色或兼色為我自性，俱無分限，死後當有不明了想。 三執我亦有邊亦無邊死後非有想非無想，或執無色或兼執色為我自性，其量不定，死後當有不明了想。 四執我非有邊非無邊死後非有想非無想，即遮第三為其第四。 此前八種，前四約有色、無色差別，後四約有邊、無邊差別。 此八皆以常見為性。 故前文云彼有想論、無想論、非有想非無想論，即此常見。 又問：何故無想論及非有想非無想論中，不說我有一想等八耶？ 答：若亦說者，一切皆應名有想論，以有想受者非無想等故。 如是一切有想等論說死後故，皆是後際分別見攝。 七斷滅論者，一作是念：此我有色麁四大種所造為性，死後斷滅。 彼作是念：我初受胎本無而有，若至死位有已還無，名善斷滅。 二作是念：此我欲界天死後斷滅。 彼作是念：我既不因產門而生本無而有，有已還無如彗星等，名善斷滅。 三作是念：此我色界天死後斷滅。 彼作是念：我既不因產門而生：本無而有，由等至力有已還無，名善斷滅。 廣如《婆沙》說。 四作是念：此我空無邊處天死後斷滅。 彼執空處為生死頂，死後斷滅。 五作是念：此我識無邊處天死後斷滅。 彼執識處為生死頂，死後斷滅。 六作是念：此我無所有處天死後斷滅。 彼執無所有處為生死頂，死後斷滅。 七作是念：此我非想非非想處天死後斷滅。 彼執有頂為生死頂，死後斷滅。 如是七種皆說死後，是後際分別見攝。 此七皆以斷見為性，故前文云彼斷滅論，即此斷見。 五現法涅槃論者，一受五欲樂。 初作是念：此我清淨解脫出離一切災橫，謂現受用妙五欲樂，爾時名得現法涅槃。 二住初靜慮，第二能見諸欲過失。 彼作是念：欲所生樂，眾苦所隨多諸怨害。 定所生樂，微妙寂靜無眾苦隨離諸怨害。

Regarding the four beginning with possessing form: 1. Postulating that the self possesses form and is perceptionless after death. Postulating form to be the self is termed "the self possesses form." Since [the self] will either be born among the perceptionless [gods] or be in a swoon, etc., where there is merely a physical body and perceptions do not arise, it is termed "perceptionless after death." 2. Postulating that the self is formless and perceptionless after death. Postulating the vital faculty (jīvitendriya) to be the self is termed "the self is formless." When born in the heaven of the perceptionless [beings] or falling into a swoon, etc., there is merely the vital faculty and perceptions do not arise; hence it is termed "perceptionless after death." Or, if one maintains that the three [aggregates of] sensation, conditioning factors, and consciousness are the self, it also allows for postulating that the self is formless and perceptionless after death. 3. Postulating that the self both possesses form and is formless, and is perceptionless after death. Postulating that form and the vital faculty are the self, it both possesses form and is formless. When born in the heaven of the perceptionless [beings] or falling into a swoon, etc., there are merely form and life while perceptions do not arise; hence it is termed "perceptionless after death." Or, if one maintains that the four aggregates of form, sensation, conditioning factors, and consciousness are the self, it also allows for postulating that the self both possesses form and is formless, and is perceptionless after death. 4. Postulating that the self neither possesses form nor is formless, and is perceptionless after death; this fourth simply negates the third. Regarding the four beginning with finite: 1. Postulating that the self is finite and perceptionless after death. Postulating form or life to be the self's own substance, both being delimited by measure, it is termed "the self is finite." When born in the heaven of the perceptionless [beings] or falling into a swoon, etc., there are merely form and life while perceptions do not arise; hence it is termed "perceptionless after death." This should be understood in accordance with what precedes. 2. Postulating that the self is infinite and perceptionless after death. Postulating form or life to be the self's own substance, both being all-pervading, it is termed "the self is infinite." When born in the heaven of the perceptionless [beings] or falling into a swoon, etc., there are merely form and life while perceptions do not arise; hence it is termed "perceptionless after death." 3. Postulating that the self is both finite and infinite, and perceptionless after death. Postulating form or life to be the self's nature, its measure is indeterminate as it contracts and expands with the body; hence it is termed "the self is both finite and infinite." When born in the heaven of the perceptionless [beings] or falling into a swoon, etc., there are merely form and life while perceptions do not arise; hence it is termed "perceptionless after death." 4. Postulating that the self is neither finite nor infinite, and perceptionless after death; this fourth simply negates the third. Although these eight kinds are all alike in being perceptionless, the first four are differentiated by possessing form or being formless, and the latter four are differentiated by being finite or infinite. These eight all have the eternalist view (śāśvata-dṛṣṭi) as their intrinsic nature. The eight doctrines of neither percipient nor non-percipient comprise four beginning with possessing form and four beginning with finite. Regarding the four beginning with possessing form: 1. Postulating that the self possesses form and is neither percipient nor non-percipient after death. Postulating form to be the self is termed "the self possesses form." "Neither percipient" means having no coarse perceptions; "nor non-percipient" means not entirely lacking perception; this indicates obscure perception. When this self possessing form will have obscure perception, it is termed "neither percipient nor non-percipient after death." This obscure perception is either found in the peak of existence (bhavāgra) or extends to other planes; explain all below accordingly as appropriate. 2. Postulating that the self is formless and neither percipient nor non-percipient after death: postulating the formless to be the self, it has obscure perception after death. 3. Postulating that the self both possesses form and is formless, and is neither percipient nor non-percipient after death: postulating form and the formless to be the self, it has obscure perception after death. 4. Postulating that the self neither possesses form nor is formless, and is neither percipient nor non-percipient after death: this fourth simply negates the third. Regarding the four beginning with finite: 1. Postulating that the self is finite and neither percipient nor non-percipient after death: postulating either the formless or also form to be the self's nature, both possessing finite measure, it will have obscure perception after death. 2. Postulating that the self is infinite and neither percipient nor non-percipient after death: postulating either the formless or concurrently form to be the self's nature, both lacking delimitations, it will have obscure perception after death. 3. Postulating that the self is both finite and infinite, and neither percipient nor non-percipient after death: postulating either the formless or concurrently form to be the self's nature, its measure is indeterminate, and it will have obscure perception after death. 4. Postulating that the self is neither finite nor infinite, and neither percipient nor non-percipient after death: this fourth simply negates the third. Among these preceding eight kinds, the first four are based on the distinction of possessing form or being formless, and the latter four are based on the distinction of being finite or infinite. These eight all have the eternalist view as their intrinsic nature. Therefore, the earlier text says that those doctrines of percipient, perceptionless, and neither percipient nor non-percipient are just this eternalist view. It is asked again: Why, in the doctrines of the perceptionless and the doctrines of neither percipient nor non-percipient, are the eight [doctrines] of "the self has uniform perception," etc., not mentioned? Answer: If they were also mentioned, all of them would have to be termed doctrines of the percipient, because one who possesses perceptions and experiences is not perceptionless, etc. All such doctrines of the percipient and so forth, because they speak of "after death," are subsumed under views speculative of the future. The seven doctrines of annihilation: 1. One forms the thought: "This self of mine has form, having the nature of being composed of the coarse four great elements; after death it is annihilated." That person forms the thought: "My self, having originally been non-existent, came to exist when first entering the womb; once arriving at the state of death, having existed, it returns to non-existence; this is termed wholesome annihilation." 2. One forms the thought: "This self of mine is a god of the desire realm; after death it is annihilated." That person forms the thought: "Since my self was not born through a birth canal, having originally been non-existent, it came to exist; having existed, it returns to non-existence like a comet and the like; this is termed wholesome annihilation." 3. One forms the thought: "This self of mine is a god of the form realm; after death it is annihilated." That person forms the thought: "Since my self was not born through a birth canal, having originally been non-existent, it came to exist; through the power of meditative attainment (samāpatti), having existed, it returns to non-existence; this is termed wholesome annihilation." This is explained extensively as in the *Mahāvibhāṣā*. 4. One forms the thought: "This self of mine is a god of the sphere of boundless space (ākāśānantyāyatana); after death it is annihilated." That person posits the sphere of space to be the apex of saṃsāra, being annihilated after death. 5. One forms the thought: "This self of mine is a god of the sphere of boundless consciousness (vijñānānantyāyatana); after death it is annihilated." That person posits the sphere of consciousness to be the apex of saṃsāra, being annihilated after death. 6. One forms the thought: "This self of mine is a god of the sphere of nothingness (ākiṃcanyāyatana); after death it is annihilated." That person posits the sphere of nothingness to be the apex of saṃsāra, being annihilated after death. 7. One forms the thought: "This self of mine is a god of the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana); after death it is annihilated." That person posits the peak of existence to be the apex of saṃsāra, being annihilated after death. All seven of these kinds speak of "after death" and are subsumed under views speculative of the future. These seven all have the annihilationist view (uccheda-dṛṣṭi) as their intrinsic nature; hence the earlier text states that those doctrines of annihilation are just this annihilationist view. The five doctrines of nirvāṇa in the present life (dṛṣṭadharmam-nirvāṇa): 1. Experiencing the pleasure of the five desires. The first forms this thought: "This self of mine is pure, liberated, and free from all adversities, namely by presently enjoying the exquisite pleasures of the five desires; at that time it is termed attaining nirvāṇa in the present life." 2. Abiding in the first dhyāna. The second is able to see the faults of desires. That person forms this thought: "The pleasure born of desires is pursued by manifold sufferings and abounds with many enmities and harms. The pleasure born of concentration is subtle, tranquil, not pursued by manifold sufferings, and free from all enmities and harms."