俱舍論記 6.176

6.176

「唯無所觸至中夭者餘蘊」者，經部答。唯無所觸，對假說名虛空。謂於闇中無所觸對，便作是說此是虛空。以實而言，明中無對亦是虛空，但以闇中眼不見故，空相易顯。擇滅但以惑苦不生為其體性，謂過去已起煩惱熏種在身，名已起隨眠。即此隨眠，能引後後煩惱、後有，名為生種。又解：過去種子名已起隨眠，現在種子名為生種。謂過去已起隨眠所生現在種子，文略但言生種。又解：現在煩惱種子名已起隨眠，此能生後名為生種。言滅位者，即此惑種無有功能生後煩惱及與後有，故名滅位。又解：經部三相現在、滅相過去。現在生種之時，即當過去滅相，如稱兩頭低昇停等、故言滅位。又解：於此時中證得擇滅故名滅位。種若未由能簡擇力，能生後後煩惱、後有，由簡擇力餘不更生。謂無間道猶與種俱、與種俱滅，然由無間道簡擇力故，令餘後位煩惱種子及當現行煩惱、後有永不更生。生之永無名之為滅，滅由擇力名為擇滅。若離簡擇力，但由闕眾緣，餘後更不生名之為滅，滅不由擇名非擇滅。如人應受百年，五十便死，餘五十年名殘眾同分。中夭者，餘蘊闕緣不生。

On "It is merely the absence of anything tangible [up to] the remaining aggregates of one who dies prematurely": the Sautrāntika replies. It is merely the absence of anything tangible or obstructive that is metaphorically designated "space" (ākāśa). That is to say, when in the dark there is nothing tangible or obstructive, one speaks in this way: "This is space." In truth, the absence of resistance in the light is also space; it is only because the eyes do not see in the dark that the characteristic of space is more readily apparent. Cessation through deliberation (pratisaṃkhyā-nirodha) has as its intrinsic nature simply the non-arising of defilements and suffering. That is to say, when defilements that have already arisen in the past perfume seeds in the personal continuum, they are called "already arisen anuśayas." These very anuśayas, being able to lead to subsequent defilements and future existence, are called "seeds of arising." Another explanation: past seeds are called "already arisen anuśayas," and present seeds are called "seeds of arising." That is, the present seeds produced by the anuśayas that have already arisen in the past; the text is abbreviated and merely says "seeds of arising." Another explanation: present defilement seeds are called "already arisen anuśayas," and because these can produce subsequent ones they are called "seeds of arising." The phrase "at the stage of cessation" means that these defilement seeds have no efficacy to produce subsequent defilements and future existence; hence it is called the "stage of cessation." Another explanation: according to the Sautrāntika, three characteristics are present and the characteristic of cessation is past. At the time when the seed of arising is present, it directly corresponds to the past characteristic of cessation, just as the two ends of a balance lower, rise, and level; hence it says "the stage of cessation." Another explanation: it is called the "stage of cessation" because pratisaṃkhyā-nirodha is realized at this time. If the seed has not yet [been acted upon] by the power of deliberation, it can produce subsequent defilements and future existence; through the power of deliberation, the rest no longer arise. That is, although the path of uninterrupted progress (ānantarya-mārga) still coexists with the seed and ceases together with the seed, yet by the power of deliberation of the path of uninterrupted progress, it causes the defilement seeds of subsequent stages, as well as defilements that would become active and future existence, never to arise again. The perpetual absence of arising is called "cessation" (nirodha); and because cessation is due to the power of deliberation, it is called "cessation through deliberation." If, apart from the power of deliberation, solely due to the deficiency of requisite conditions, the rest do not arise subsequently, this is called "cessation"; because cessation is not due to deliberation, it is called "cessation independent of deliberation" (apratisaṃkhyā-nirodha). For example, a person destined to live for a hundred years dies at fifty; the remaining fifty years are called the "remaining life-span (nikāya-sabhāga)." For one who dies prematurely, the remaining aggregates, lacking the conditions, do not arise.