瑜伽論記 15.225

15.225

第六現觀中，景云：言或一向出世者，無分別智。或通世出世者，後得智，此明盡無生智通真俗二智為體。於現法中，煩惱永斷決定者，釋盡智義。於當來世，一切依事永滅決定者，當起惑業及果趣也。事一切不生，釋無生智義，此分文分別說盡無生智通於真俗，故不得言盡無生智唯緣我生盡等，不說盡等。

In the sixth, direct realization (abhisamaya), Jing says: The phrase "either exclusively supramundane" refers to non-conceptual cognition. "Or encompassing both worldly and supramundane" refers to subsequent attained cognition; this explains that the cognition of destruction and the cognition of non-arising take both true and conventional cognitions as their essence. "In the present lifetime, afflictions are eternally severed with certitude" explains the meaning of the cognition of destruction. "In the future lifetime, all bases and affairs are eternally ceased with certitude" refers to the afflictions, karma, and rebirth destinies that would arise. "Affairs do not arise at all" explains the meaning of the cognition of non-arising; this section of text distinguishes and explains that the cognitions of destruction and non-arising encompass both the true and conventional, so one cannot say that the cognition of destruction and the cognition of non-arising only take "my rebirths are exhausted," etc., as their object, without explaining "destruction," etc.