俱舍論疏 10.36

10.36

論「經言我今至異於我慢」，引經例釋。如是知已、如是見已，此是佛自說言，如是知四諦已、如是見四諦已，即是三無漏中已知根也，或具知根。諸所有愛（謂一切貪也）、諸所有見（謂五見也）、諸所有類性（謂無明也）、諸我我所執（《正理論》云「以過重故，故重說也」）、我慢執（《正理論》云「攝一切慢」）、隨眠（《正理論》云「此攝疑、嗔二隨眠」），斷遍知故（得一切結盡遍知），無影（謂無煩惱得也，如空行影故）、寂滅（得有餘涅槃也，佛未無餘涅槃故也）。故知類性異於我慢（已與我慢別說故也）。

The treatise says: "A sūtra states, 'Now that I [have so known, have so seen...] ... distinct from the conceit "I am".'" This cites a sūtra to explain by analogy. "Having so known, having so seen"—this is what the Buddha himself stated: having so known the four noble truths, having so seen the four noble truths, which refers to the faculty of having known (ājñendriya) among the three untainted faculties, or the faculty of one who has fully known (ājñātāvīndriya). "All longings" (meaning all greed), "all views" (meaning the five views), "all categories" (meaning ignorance), "all graspings of 'I' and 'mine'" (the Nyāyānusāra states: "Because they are exceedingly grave, they are stated again"), "grasping of the conceit 'I am'" (the Nyāyānusāra states: "It subsumes all conceits"), "latent defilements (anuśaya)" (the Nyāyānusāra states: "This subsumes the two latent defilements of doubt and aversion"); "because of the comprehension through abandonment" (attaining the comprehension through the exhaustion of all fetters), "without shadow" (meaning without the acquisition of defilements, just like a shadow passing through empty space), "quenched and tranquil" (attaining nirvāṇa with remainder, since the Buddha had not yet entered nirvāṇa without remainder). Therefore we know that the category is distinct from the conceit "I am" (because it has already been stated separately from the conceit "I am").