俱舍論頌疏論本 4.83

4.83

又《婆沙》一百五十八云：「一切非得總有三種：一在彼法前、二在彼法後、三非彼前後。所不得法亦唯三種：一、有所不得法，唯有法前非得，謂未來情數畢竟不生法及入無餘涅槃，最後剎那心等（等取相應心所及無生智也）；二、有所不得法，通彼法前法後非得，謂餘隨應有情數法；三、有所不得法，無法前後，而有非得。謂擇滅、非擇滅法必無非得可與法俱，以法現前，是所得者必有得故，非所得者無得非得，亦無唯有法後非得，非無始來恒成就彼未捨必起彼類盡故。」解云：第一、未來情數畢竟不生法者，謂是三類智邊所修俗智也。此世俗智不通過、現，故言未來。不是非情，名為情數。得非擇滅，名畢竟不生。見道已前，此世俗智常有非得，名法前非得。三類智後常有得起，更無非得也。及入無餘最後心者，謂未來有一類異熟威儀心，作入涅槃心。此心未起，常有非得。非得此心，名法前非得。此心起已，必入涅槃，便同非情故，無法後非得，無所依故。又無生智未起已前常有非得，名法前非得，此智起已必定不退故，無法後非得也。非無始來恒成就，彼未捨必起彼類盡故者，此十六字為遮非想見惑難故。謂唐三藏譯《婆沙》了，有人以非想見惑難三藏言：「合唯有法後非得。」其難意者，非想見惑無始來成，無法前非得，見道斷已，畢竟不退，於過去見惑，理應合有唯法後非得，何故無耶？故三藏於《婆沙》加一十六字，為通此難。其十六字意者，謂非想見惑未斷已前，名為未捨。於未捨位，必無有人起未來非想見惑入過去盡，以未來見惑種類無邊，起不盡故。及入見道，斷見惑時，於未來非想見惑，即有法前非得故，過去非想見惑約種類說，不可唯有法後非得也。

Furthermore, the Vibhāṣā, fascicle 158, states: "All non-acquisitions are of three kinds in total: first, prior to that dharma; second, posterior to that dharma; third, neither prior nor posterior to that dharma. The dharmas that are not acquired are also of three kinds: First, there are dharmas not acquired that have non-acquisition only prior to the dharma—namely, future dharmas associated with sentient beings that will never arise, and the final mind-moment of entering nirvāṇa without remainder, etc. ('etc.' includes the associated mental factors and the knowledge of non-arising). Second, there are dharmas not acquired that admit of non-acquisition both prior to and posterior to that dharma—namely, the remaining dharmas associated with sentient beings as appropriate. Third, there are dharmas not acquired that are neither prior to nor posterior to the dharma, yet have non-acquisition—namely, cessations through deliberation and cessations not through deliberation. There is definitely no non-acquisition that can be simultaneous with the dharma, because when a dharma manifests, if it is something to be acquired, it must have acquisition; if it is not something to be acquired, it has neither acquisition nor non-acquisition. Nor is there a dharma that has non-acquisition only posterior to the dharma, for it is not the case that one has eternally possessed it from beginningless time and, without having abandoned it, will definitely have all instances of its kind arise to exhaustion." The explanation states: First, 'future dharmas associated with sentient beings that will never arise' refers to the conventional knowledge cultivated alongside the three types of knowledge of the category. This worldly knowledge does not extend to the past or present; hence it is said to be 'future'. It is not non-sentient; thus it is named 'associated with sentient beings'. Obtaining cessation not through deliberation, it is named 'never arising'. Prior to the path of seeing, this worldly knowledge constantly has non-acquisition, termed non-acquisition prior to the dharma. After the three types of knowledge of the category, an acquisition constantly arises, and there is no further non-acquisition. 'And the final mind of entering [nirvāṇa] without remainder' refers to a future type of mind of maturation or deportment that acts as the mind entering nirvāṇa. Before this mind arises, it constantly has non-acquisition; the non-acquisition of this mind is termed non-acquisition prior to the dharma. Once this mind has arisen, one necessarily enters nirvāṇa, becoming equivalent to non-sentient things; hence there is no non-acquisition posterior to the dharma, as there is no support. Moreover, before the knowledge of non-arising has arisen, there is constantly non-acquisition, termed non-acquisition prior to the dharma; once this knowledge has arisen, one definitely does not regress, so there is no non-acquisition posterior to the dharma. As for 'it is not the case that one has eternally possessed it from beginningless time and, without having abandoned it, will definitely have all instances of its kind arise to exhaustion', these sixteen characters are intended to avert an objection regarding the defilements of seeing of the peak of existence. That is, after the Tang Tripiṭaka Master translated the Vibhāṣā, someone raised an objection to the Tripiṭaka Master regarding the defilements of seeing of the peak of existence, saying: 'It should properly have non-acquisition only posterior to the dharma.' The sense of his objection was: the defilements of seeing of the peak of existence have been possessed from beginningless time, so they have no non-acquisition prior to the dharma; once severed in the path of seeing, one never regresses from that, so regarding the past defilements of seeing, logically there should be non-acquisition only posterior to the dharma; why is there none? Therefore, the Tripiṭaka Master added these sixteen characters to the Vibhāṣā to resolve this objection. The meaning of these sixteen characters is: before the defilements of seeing of the peak of existence are severed, this is called 'not yet abandoned'. In the state of not yet being abandoned, there is definitely no person who will bring forth the future defilements of seeing of the peak of existence into the past to exhaustion, because the types of future defilements of seeing are boundless and cannot be brought forth exhaustively. And when one enters the path of seeing and severs the defilements of seeing, regarding the future defilements of seeing of the peak of existence, there is non-acquisition prior to the dharma; therefore, spoken with respect to their type, past defilements of seeing of the peak of existence cannot have non-acquisition only posterior to the dharma.