俱舍論疏 3.155

3.155

「論曰在無色界至於最後滅」，此釋無色界。前先欲後無色，此文先無色後欲者，乘前義便。《正理論》云「又無色言遮彼有色，有餘師說彼有色故。若不說有實物命根，何異熟斷名無色死？若言異熟四蘊斷故彼名死者，善染污心現在前位應亦名死。若言彼地所受異熟猶未盡者，如何不受而有盡期？善染污心現在前位，當言彼受何業異熟？非不現前可名為受。若謂於彼異熟習氣恒隨轉故名為受者，理亦不然，所執習氣非極成故，太過失故。異熟雖盡習氣隨故，如業習氣，應無死期。若異熟盡無習氣者，業亦不應有餘習氣。若言習氣望現異熟如我得者，應如我得異熟不起習氣則無。又非異熟習氣隨轉名受，異熟非彼性故。又汝所執習氣理無。」後當廣辨。《抄》釋云「我宗異熟法上得，異熟若滅得亦隨滅，不同業得。」

"The commentary says: In the formless realm [...] ceases at the very end." This explains the formless realm. The preceding text dealt first with the desire [realm] and later with the formless, whereas this text deals first with the formless and later with the desire [realm] because it follows the convenience of the preceding discussion. The *Nyāyānusāra* says: "Furthermore, the word 'formless' excludes their having form, since there are other masters who assert that they have form. If one does not assert that the life faculty is a real entity, the cessation of which maturation is called death in the formless? If it is said that death there is because the four maturation skandhas cease, then when a wholesome or defiled mind is manifest, it should also be called death. If it is said that the maturation experienced on that plane is not yet exhausted, how could there be a period of exhaustion without experiencing it? When a wholesome or defiled mind is manifest, which karma's maturation should be said to be experienced? That which is not manifest cannot be called 'experienced'. If it is claimed that because the traces of that maturation constantly accompany it, it is called 'experienced', that principle is also incorrect, because the traces you posit are not established as valid, and because of the excessive error. Since traces would accompany even when maturation is exhausted, just as with karmic traces, there would be no time of death. If upon the exhaustion of maturation there are no traces, karma also should have no remaining traces. If it is said that traces in relation to manifest maturation are like our 'acquisition', then just like our acquisition, when maturation does not arise, traces would not exist. Furthermore, it is not the case that traces of maturation accompanying it is called 'experiencing', because maturation is not of their nature. Moreover, the traces you posit are logically non-existent." This will be fully analyzed later. The *Notes* explain: "In our school, acquisition exists on maturation dharmas; if maturation ceases, acquisition also ceases along with it, unlike the acquisition of karma."