俱舍論疏 9.212

9.212

論「故說頌言至若後眠應閉」，頌結。言「如非有而起至緣應亦然」者，此兩句論主標宗也。如先非有而有名起，至緣亦與起同時，故言至緣應亦然也。「生已起無窮或先有非有」者，頌上反詰破聲論師也。「生已起無窮」，頌上破起若現在也。「或先有非有」者，頌上破起在未來也。或先未來有起，爾時非有，如何有起？下一行頌上三句釋難，下一句反徵。就三句中，上一句云「俱亦有言已」者，正答難也。難云：若起至緣二同時者，如何言至緣已方升起也？答云：俱亦有言已。下兩句喻顯，謂如說闇至已燈滅，闇至與燈滅同時亦有，說言闇至已滅。故知同時亦得言已。及開口已眠，眠與開口同時，亦說開口已眠，同時言已。聲論師不信開口與眠同時，第四句反難云：若未眠開口，後眠應閉，以言開口已後眠故。

The treatise says: "Therefore it is said in verse: [Just as there is arising from non-existence, reaching conditions should also be like this] to [if sleeping afterward, one should close it]." These are the concluding verses. Regarding "Just as there is arising from non-existence, reaching conditions should also be like this": these two lines are the treatise master stating his thesis. Just as arising means coming to exist from prior non-existence, reaching conditions is also simultaneous with arising; hence he says "reaching conditions should also be like this." "What is born would arise infinitely, or what previously existed would not exist": this versifies the cross-examination above that refuted the grammarian. "What is born would arise infinitely" versifies the refutation above of arising being in the present. "Or what previously existed would not exist" versifies the refutation above of arising being in the future: or if in the future there previously were arising, at that time it does not exist, so how could there be arising? The next four-line verse: the first three lines resolve the objection, and the last line raises a counter-inquiry. Among the three lines, the first line states "There is also the expression 'having [done]' for what is simultaneous": this directly answers the objection. The objection said: If arising and reaching conditions are simultaneous, how can one say that *having reached* conditions, it then arises? The answer says: There is also the expression 'having [done]' for what is simultaneous. The lower two lines illuminate this with an analogy, namely, as when one says that having darkness arrive, the lamp goes out: the arrival of darkness and the extinguishing of the lamp are simultaneous, yet it is said that having darkness arrive, it goes out. Therefore we know that for what is simultaneous one can also use the word 'having'. And having opened one's mouth, one sleeps: sleeping and opening one's mouth are simultaneous, yet it is also said that having opened one's mouth, one sleeps, expressing 'having' for what is simultaneous. The grammarian does not believe that opening the mouth and sleeping are simultaneous; the fourth line counter-objects, saying: If one opens the mouth before sleeping, then when sleeping afterward one should close it, because it was said that having opened the mouth, afterward one sleeps.