俱舍論記 26.15

26.15

「如是六智至為境界故」者，釋下兩句。如是法、類及與四諦，若無學攝非見性者名盡、無生。此盡、無生若在後時，通緣四諦作十四行。然此二智最初生時唯苦、集類，以緣苦、集六種行相觀有頂蘊為境界故。問：何緣初位唯緣有頂苦、集為境？解云：有頂苦、集從無始來不能得斷。今時創斷，故先緣彼自生慶慰。問：何故不作空、非我行相？解云：以此二智涉於世俗，謂出觀後作我生等解故。前觀內不作空、非我行，此即因涉於果。彼前觀內作空、非我，後出觀心亦不能作我生等解。

"Six knowledges of this kind […] because they take [the skandhas of the summit of existence] as their domain": this explains the lower two verse-quarters. When these six knowledges—dharma[-knowledge], subsequent [knowledge], and the four truths—are subsumed under the stage of no-more-learning and are not of the nature of views, they are called the knowledge of exhaustion and the knowledge of non-arising. When these two knowledges occur later, they universally take the four truths as their objects, adopting the fourteen aspects. However, when these two knowledges first arise, they are solely subsequent [knowledges] of suffering and origination, because they take the skandhas of the summit of existence as their domain by adopting the six aspects of suffering and origination. Question: For what reason does the initial stage solely take the suffering and origination of the summit of existence as its object? Explanation: The suffering and origination of the summit of existence could not be severed since beginningless time. Having now severed them for the first time, one first takes them as object to bring about self-congratulation and solace. Question: Why do they not adopt the aspects of emptiness and non-self? Explanation: Because these two knowledges touch upon the conventional, meaning that after emerging from meditative contemplation, they form understandings such as 'my births [are exhausted]'. While within the preceding contemplation, they do not adopt the aspects of emptiness and non-self; this is the cause touching upon the result. Had they adopted emptiness and non-self within that preceding contemplation, the mind after emerging from contemplation would also not be able to form understandings such as 'my births [are exhausted]'.