俱舍論記 5.55

5.55

「前無想定至四蘊異熟」者，明招果。前無想定唯順生受，此滅盡定通生、後、不定。約異熟果有順生受、有順後受，不定中有二：或不定受是不定中異熟定、時不定，或全不受。謂若於下地起此定已不生上地，斷餘煩惱，即於下地得般涅槃，是不定中異熟及時俱不定，唯招有頂四蘊異熟。《婆沙》九十云「問：滅盡定受何異熟果耶？答：受非想非非想處四蘊異熟果，除命根、眾同分，彼唯是業果故。」又《正理》云「前無想定能順生受及不定受」，餘文同此。

"The preceding attainment devoid of ideation [...] maturation in the four aggregates": this explains its retribution. The preceding attainment devoid of ideation is experienced only in the next rebirth (upapadyavedanīya); this attainment of cessation encompasses [experience in] the next rebirth, subsequent rebirths (aparaparyāyavedanīya), and indeterminate [experience] (aniyata-vedanīya). With respect to the result of maturation, there is experience in the next rebirth and experience in subsequent rebirths; within the indeterminate, there are two kinds: either indeterminate experience means that within the indeterminate the maturation is fixed but the time is indeterminate, or it is entirely unexperienced. That is, if one produces this attainment in a lower stage and is not reborn in a higher stage, but severs the remaining defilements and attains parinirvāṇa in that very lower stage, this is indeterminate in both maturation and time; it brings about maturation only in the four aggregates of the peak of existence. The *Vibhāṣā*, fascicle 90, states: "Question: What result of maturation does the attainment of cessation experience? Answer: It experiences the four-aggregate result of maturation of the sphere of neither-ideation-nor-non-ideation, excluding the life-faculty (jīvitendriya) and generic similarity (nikāya-sabhāga), because those are exclusively the results of karma." Furthermore, the *Nyāyānusāra* states: "The preceding attainment devoid of ideation can be experienced in the next rebirth as well as indeterminately"; the rest of the text is the same as this.