俱舍論記 20.60

20.60

「然菩薩說至是無上」者，經部會經引證。然菩薩說世間所無之法，我言知見無是處者，意說他人懷增上慢，亦於非有未證得中現相謂有。我唯於有方觀為有，不於非有現相謂有，非顯緣無不生心也。若異我說，不許通緣有、非有者，則一切覺皆有所緣真實法體，何緣於境得有猶豫，有耶？無耶？或有差別、有無差別？既有猶預、既有差別，明知亦有緣無生心。一切覺者，謂心、心所能覺境故、理必應然。復引經證。經中既說知非有言、明知緣無亦生心也。有、謂有法。非有、謂無法。有上，謂更有上法。此法猶劣，即是有為。及虛空、非擇滅無上，謂更無上法。此法最勝，即是涅槃。

"Yet what the Bodhisattva said ... is unsurpassed": here the Sautrāntika reconciles the sūtra and cites it as proof. As for what the Bodhisattva said—that regarding phenomena non-existent in the world, to say that I know and see them is impossible—this was intended to address others who harbor exaggerated pride and falsely manifest appearances, claiming existence regarding what does not exist and has not been realized. "I perceive existence as existence only when there is existence; I do not manifest appearances claiming existence regarding non-existence." This was not meant to show that consciousness does not arise with non-existence as its object. If it were contrary to our explanation and one did not allow that [consciousness] universally cognizes both the existent and the non-existent, then since every cognition would possess a real, substantial entity as its object, why would hesitation ever arise regarding an object: "Does it exist? Does it not exist?" or "Is there a difference, or is there no difference between existence and non-existence?" Since there is hesitation and there is distinction, one clearly knows that there is also consciousness arising taking non-existence as an object. "Every cognition" refers to mind and mental factors being able to cognize objects, so the principle must certainly be so. He further cites the sūtra as proof. Since the sūtra speaks of knowing the non-existent, one clearly knows that taking non-existence as an object also gives rise to mind. "Existent" refers to existent dharmas. "Non-existent" refers to non-existent dharmas. "Surpassed" means there are dharmas superior to it; these dharmas are still inferior, namely the conditioned (saṃskṛta), as well as space (ākāśa) and non-analytical cessation (apratisaṃkhyā-nirodha). "Unsurpassed" means there are no dharmas superior to it; this dharma is supreme, namely nirvāṇa.