俱舍論記 23.144

23.144

「依齊此生至所謂涅槃」者，答。此中兩解，前解據苦盡處名苦邊際，後解據出苦處名苦邊際。故《婆沙》云「作苦邊際者，是證苦邊際義。問：此苦邊際為在苦中？為在苦外？若在苦中，應非邊際。若在苦外，世間現喻當云何通？如世金籌，初中後際無不是金。苦之邊際亦應是苦。有作是說：苦邊際者，謂在苦中。即阿羅漢最後諸蘊體雖是苦，非後苦因，不生後苦。後苦不續，名苦邊際。有餘師說：苦邊際者謂在苦外，即是涅槃永出苦故，名苦邊際。世間現喻不必須通，非三藏攝不須釋故也。俗法、聖法理各別故。」

[On the passage] from "Relying on the end of this lifetime" down to "that which is called nirvāṇa": this replies. Herein there are two explanations: the former explanation is based on the point where suffering is exhausted being called the limit of suffering; the latter explanation is based on the place of emerging from suffering being called the limit of suffering. Therefore, the Mahāvibhāṣā states: "'Making an end of suffering' means realizing the limit of suffering. Question: Is this limit of suffering within suffering, or outside of suffering? If it is within suffering, it should not be the limit. If it is outside of suffering, how is the worldly analogy to be resolved? Just as with a worldly gold rod, the beginning, middle, and end are nothing other than gold; the limit of suffering should also be suffering. Some say: the limit of suffering is within suffering. That is, the final skandhas of an arhat, although their nature is suffering, are not causes for subsequent suffering and do not produce subsequent suffering. Subsequent suffering not continuing is called the limit of suffering. Other masters say: the limit of suffering is outside of suffering; that is, it is nirvāṇa, because it eternally emerges from suffering; hence it is called the limit of suffering. The worldly analogy does not necessarily have to be reconciled, because what is not included in the Tripiṭaka does not need to be explained. The principles of conventional phenomena and noble phenomena are distinct from each other."