俱舍論疏 26.107

26.107

論「謂由彼力至不受後有」，釋盡、無生智知俗所以。《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，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，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。言所作已辦者，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。「言不受後有者，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。

The Śāstra states: "That is, by their power... 'I will not receive subsequent existence.'" This explains the reason why the knowledges of exhaustion and non-arising know the conventional. The Vibhāṣā, fascicle 29, states: "'My births have been exhausted' refers to the four aspects taking the origin [of suffering] as their object. 'The noble conduct has been established' refers to the four aspects taking the path as their object. 'What was to be done has been done' refers to the four aspects taking cessation as their object. 'I will not receive subsequent existence' refers to the two aspects taking suffering as their object, namely [impermanence] and suffering." Furthermore, the Vibhāṣā, fascicle 102, states: "As a sūtra says: 'All arhats truly know of themselves: My births have been exhausted; the noble conduct has been established; what was to be done has been done; I will not receive subsequent existence.' Herein, as for 'my births have been exhausted,' the word 'birth' expresses many meanings: either the name 'birth' expresses entering the mother's womb, or the name 'birth' expresses exiting the mother's womb, or the name 'birth' expresses the five skandhas in their different states, or the name 'birth' expresses a portion of the saṃskāra-skandha unassociated [with mind], or the name 'birth' expresses the four skandhas of the station of neither-perception-nor-non-perception. What expresses the four skandhas of the station of neither-perception-nor-non-perception is as is spoken here, 'my births have been exhausted.' Question: Which birth does this exhaust? Past, future, or present? If it exhausts past birth, past birth has already ceased; why would it need to be exhausted? If it exhausts future birth, future birth has not yet arrived; what is there to be exhausted? If it exhausts present birth, present birth does not abide; why would it need to be exhausted? Answer: One should state that it exhausts the births of the three times. Why? Since the word 'birth' here expresses the four skandhas of the station of neither-perception-nor-non-perception, the yogins comprehensively contemplate the four skandhas of the three times in the station of neither-perception-nor-non-perception; because they are free from defilement concerning them, they cause the causes and fruits of birth never to be established." It is explained at length as in that text. "'The noble conduct has been established' means that the anāsrava practice has been established. Question: Has the noble conduct of one in training been established, or has the noble conduct of one beyond training been established? Answer: The noble conduct of one in training has been established, not the noble conduct of one beyond training. Why? Because the noble conduct of one beyond training is only now being established. As for 'what was to be done has been done,' it means all afflictions have already been severed, all that was to be done has already been consummated, and all pathways have already been obstructed." It is explained at length as in that text. "As for 'I will not receive subsequent existence,' the venerable Ghoṣaka stated as follows: 'All arhats are free from subsequent existence; therefore it is universally stated as not receiving subsequent existence.'" It is explained at length as in that text. It also says: "Question: From 'my births have been exhausted' up to 'I will not receive subsequent existence,' what knowledge should each one be called? Some say: Herein, 'my births have been exhausted' is the knowledge of origin; 'the noble conduct has been established' is the knowledge of the path; 'what was to be done has been done' is the knowledge of cessation; and 'I will not receive subsequent existence' is the knowledge of suffering." It is explained at length as in that text.