俱舍論記 26.86

26.86

「盡無生智至不受後有」者，釋後兩句。盡、無生智初起唯緣有頂苦、集作六行相，若在後時通緣四諦。十六行中除空、非我，各具餘十四行相。所以不作空、非我者，由此二智雖勝義攝，而涉於世俗我生已盡等，故在觀內離空、非我。此即前因涉於後果，謂由觀內盡、無生力，於出觀時後得智中作如是言：我生已盡等。故在觀內離空、非我，以空、非我違於我故。故《婆沙》二十九云「我生已盡者，是緣集四行相。梵行已立者，是緣道四行相。所作已辦者，是緣滅四行相。不受後有者，是緣苦二行相，謂苦、非常。」又《婆沙》一百二云「如契經說：諸阿羅漢，如實自知我生已盡，梵行已立，所作已辦，不受後有。此中我生已盡者，然諸生名顯多種義，謂或有生名顯入母胎，或有生名顯出母胎，或有生名顯分位五蘊，或有生名顯不相應行蘊少分，或有生名顯非想非非想處四蘊（前四種生，如《婆沙》彼釋，不能具引）。或有生名顯非想非非想處四蘊者，如此中說我生已盡。問：此盡何生？過去耶？未來耶？現在耶？若盡過去生，過去生已滅，何須盡。若盡未來生，未來生未至，何所盡。若盡現在生，現在生不住，何須盡。答：應作是說，盡三世生。所以者何？此中生名既顯非想非非想處四蘊，諸瑜伽師總觀非想非非想處三世四蘊離彼染故，令生因果皆不得成。」廣如彼釋。「梵行已立者，謂無漏行已立。問：為學梵行已立？為無學梵行已立耶？答：學梵行已立，非無學梵行。所以者何？無學梵行今始立故。所作已辦者，一切煩惱皆已斷故，一切所作已究竟故，一切道路已遮塞故。」廣如彼釋。「不受後有者，尊者妙音作如是說：諸阿羅漢皆無後有故，通說為不受後有。」廣如彼釋。又云「問：我生已盡乃至不受後有，一一當言是何智耶？有說：此中我生已盡是集智，梵行已立是道智，所作已辦是滅智，不受後有是苦智。」廣如彼釋。

[On the phrase] "the knowledge of exhaustion and the knowledge of non-arising [know: 'My rebirth is exhausted' … 'there is no experiencing of further existence']": this explains the following two lines [of the verse]. When the knowledge of exhaustion and the knowledge of non-arising first arise, they only take the suffering and origin of the Peak of Existence as their object, forming six aspects; when at a later time, they generally take the four truths as their object. Among the sixteen aspects, excluding emptiness and non-self, they each possess the remaining fourteen aspects. The reason they do not form [the aspects of] emptiness and non-self is that although these two knowledges are subsumed under the ultimate, they touch upon conventional [notions such as] "my rebirth is exhausted" and so forth; therefore, within the contemplation, emptiness and non-self are omitted. This is the prior cause touching upon the posterior effect: namely, through the power of the knowledge of exhaustion and non-arising within the contemplation, in the subsequently attained knowledge upon emerging from contemplation, one makes such a statement: "My rebirth is exhausted," and so forth. Therefore, within the contemplation, emptiness and non-self are omitted, because emptiness and non-self contradict "self". Thus the *Mahāvibhāṣā*, fascicle twenty-nine, states: "'My rebirth is exhausted' refers to the four aspects taking origin as object. 'The noble life has been established' refers to the four aspects taking the path as object. 'What was to be done has been done' refers to the four aspects taking cessation as object. 'There is no experiencing of further existence' refers to the two aspects taking suffering as object, namely, suffering and impermanence." Furthermore, the *Mahāvibhāṣā*, fascicle one hundred and two, states: "As the sūtra says: 'All arhats truly know for themselves: my rebirth is exhausted, the noble life has been established, what was to be done has been done, there is no experiencing of further existence.' Here, as for 'my rebirth is exhausted,' the word 'birth' (rebirth) expresses multiple meanings: namely, some instances of the word 'birth' express entering the mother's womb; some instances of the word 'birth' express emerging from the mother's womb; some instances of the word 'birth' express the five skandhas of the states [of life]; some instances of the word 'birth' express a portion of the saṃskāra-skandha that is dissociated from thought; some instances of the word 'birth' express the four skandhas of the sphere of neither-ideation-nor-non-ideation (the preceding four kinds of birth are explained there in the *Mahāvibhāṣā* and cannot be cited in full). Some instances of the word 'birth' express the four skandhas of the sphere of neither-ideation-nor-non-ideation, as in this statement, 'my rebirth is exhausted.' Question: Which rebirth does this exhaust? Past, future, or present? If it exhausts past rebirth, past rebirth has already ceased; why would it need to be exhausted? If it exhausts future rebirth, future rebirth has not yet arrived; what is there to exhaust? If it exhausts present rebirth, present rebirth does not abide; why would it need to be exhausted? Answer: One should state that it exhausts rebirth in the three times. Why is this? Since the word 'birth' here expresses the four skandhas of the sphere of neither-ideation-nor-non-ideation, yogācāras comprehensively contemplate the four skandhas of the sphere of neither-ideation-nor-non-ideation across the three times and detach from their defilement, causing both the cause and effect of rebirth to fail to come about." As detailed in that commentary. "'The noble life has been established' means that unpolluted practice has been established. Question: Has the noble life of a learner (śaikṣa) been established, or has the noble life of an adept (aśaikṣa) been established? Answer: The noble life of a learner has been established, not the noble life of an adept. Why is this? Because the noble life of an adept is now only just established. 'What was to be done has been done' means that all afflictions have already been severed, all that was to be done has already been completed, and all pathways have already been blocked." As detailed in that commentary. "'There is no experiencing of further existence': the venerable Ghoṣaka stated: 'Because all arhats lack further existence, it is generally stated that there is no experiencing of further existence.'" As detailed in that commentary. It also says: "Question: From 'my rebirth is exhausted' down to 'there is no experiencing of further existence,' which knowledge should each one be called? Some say: Here, 'my rebirth is exhausted' is knowledge of origin, 'the noble life has been established' is knowledge of the path, 'what was to be done has been done' is knowledge of cessation, and 'there is no experiencing of further existence' is knowledge of suffering." As detailed in that commentary.