俱舍論疏 26.35

26.35

On the Śāstra's statement: "What is the knowledge of non-arising? [...] this is named the knowledge of non-arising (anutpādajñāna)": this explains the activity of the knowledge of non-arising. The knowledge of exhaustion knows: "I have known suffering, abandoned origination, realized cessation, and cultivated the path." If it is the knowledge of non-arising, it knows non-regression. Therefore it says: "Known, etc., and should not be known again, etc." Therefore the Nyāyānusāra states: "For what reason does the treatise, in the knowledge of non-arising, again make this statement: 'I have known suffering, etc.'? In principle it should only say 'I will not know again, etc.', because the two modes of activity should not operate simultaneously. If they operate sequentially, since the former would not differ from the knowledge of exhaustion, it should not be stated redundantly. It should be understood that this statement is intended to dispel doubt. For there might be doubts: just as one who is temporarily liberated first produces the knowledge of exhaustion and later attains the knowledge of non-arising, so one should accept that one who is non-temporarily liberated first produces the knowledge of non-arising and later attains the knowledge of exhaustion. To show that for all [practitioners] the knowledge of exhaustion arises first, it therefore first speaks the words 'I have known, etc.' Or, it first merely says 'I have known, etc.' to show that one who is temporarily liberated has only the knowledge of exhaustion; then it repeats 'I have known, etc.' to show that for one who is non-temporarily liberated, after exhaustion arises non-arising. Thus, although repeated, there is no error." As for the knowledge of non-arising, what is meant by "non-arising"? The masters of the Nyāyānusāra say: "It means that because non-analytical cessation (apratisaṃkhyānirodha) exists, there is non-arising. When this knowledge is enabled to arise, the knowledge relies upon non-arising, so it is named 'the knowledge of non-arising'. Although cessation always exists, its acquisition (prāpti) is not permanent. Only when acquiring that cessation does this knowledge then operate. It is only through the arising of acquisition that it is called 'having cessation'; in the state of having cessation, this knowledge then arises. Or, the word 'non-arising' refers to the acquisition of that cessation, just as the acquisition of nirvāṇa is also named nirvāṇa (end of text from the Śāstra)."