俱舍論頌疏論本 1.65

1.65

“[Cessation] that absolutely obstructs what is to arise, and is separately acquired, is cessation not through deliberation” explains cessation not through deliberation (apratisaṃkhyānirodha). “What is to arise” refers to dharmas that are to arise in the future. These dharmas that are to arise come into being when conditions assemble, and do not arise when conditions are lacking. When they do not arise, cessation not through deliberation is attained. This cessation not through deliberation obstructs the dharmas that are to arise, causing them never to arise, which is called “absolutely obstructs.” “Separately acquired” means that cessation not through deliberation has a real substantial nature, and in the state where conditions are deficient, a distinct acquisition (prāpti) arises to acquire it; thus it is cessation not through deliberation. Its acquisition is not due to deliberation (pratisaṃkhyā), but solely due to deficiency of conditions; hence it is called “cessation not through deliberation.” The treatise states: “As when the eye and the mental [consciousness] are single-mindedly concentrated on one visible form, other visible forms, sounds, odors, tastes, and tangibles pass away into the past. The groups of the five consciousnesses and so forth that would cognize those objects, abiding in the future, absolutely do not arise. Because they cannot cognize past objects, owing to the incompleteness of conditions, they attain cessation not through deliberation.” (The commentary explains: As when the eye and the mental consciousness are concentrated on one visible form, the remaining unseen, unheard, and other visible forms, sounds, odors, tastes, and tangibles pass away into the past. When concentrated on one visible form, a class of the five consciousnesses would have cognized those five past objects, but because of being precisely concentrated on one visible form, the other five consciousnesses are unable to arise. These unarisen five consciousnesses absolutely do not arise because the five objects have already passed away, and the five consciousnesses cognize only the present, not being capable of cognizing past objects. The future five consciousnesses attain cessation not through deliberation. In the phrase “tangibles and so forth,” “and so forth” includes that in the realm of dharmas (dharmadhātu) which serves as an object simultaneously with that which cognizes it—namely, mental factors cognized by the knowledge of others' minds (paracittajñāna). In “the five consciousnesses and so forth,” “and so forth” includes that within the mental consciousness which also cognizes a simultaneous object—namely, the knowledge of others' minds. Since the knowledge of others' minds cognizes only the present, when it cognizes the mind it does not cognize mental factors, and when it cognizes mental factors it does not cognize the mind. When it is precisely cognizing the mind, the knowledge of others' minds that would cognize mental factors attains cessation not through deliberation; when it is precisely cognizing mental factors, the knowledge of others' minds that would cognize the mind attains cessation not through deliberation. This is stated with respect to those that ought to cognize simultaneously.) The treatise also states: “With respect to the attainment of cessation for dharmas, one should formulate four propositions. Either for dharmas one attains only cessation through deliberation: namely, past, present, and arising defiled (sāsrava) dharmas—because they are defiled, one attains only cessation through deliberation; because they are past, present, and arising dharmas, one does not attain cessation not through deliberation. Or for dharmas one attains only cessation not through deliberation: namely, non-arising dharmas that are uncontaminated (anāsrava) and conditioned (saṃskṛta)—because they do not arise, one attains cessation not through deliberation; because they are uncontaminated, one does not attain cessation through deliberation. Or for dharmas one attains both cessations: namely, those defiled dharmas that do not arise—because they do not arise, one attains cessation not through deliberation; because they are defiled, one also attains cessation through deliberation. Or for dharmas one attains neither cessation: namely, past, present, and arising uncontaminated dharmas—because they are uncontaminated, one does not attain cessation through deliberation; because they are past, present, and arising, one also does not attain cessation not through deliberation.”