瑜伽論記 20.478

20.478

泰云：於有餘依中，未來報不受，未來因亦捨，如聖人生無色界已不成就眼根種子，又如無學將命終時不成就十八界種子，唯彼人領彼能治無漏明觸，自餘六受通凡及聖，故云共有，無學人亦領受餘六共有受，如根惡業所受，或時唯無學人受，故云或。於此文中西方二釋，第一釋，前滅定前，但滅一受，餘七不滅，今據將入無餘時，於滅定中命終，故在滅定時六識八受皆滅，第二釋，前據麁重所隨故名共有，但滅其一，後據無學而無漏，故唯有明受，八受滅，釋名為無漏，前八種受一向有漏，故云一切已滅，然癈未就本，故云一種，一釋入無餘滅時，滅餘八受，而言有無漏受者，是入定近方便故，且不論滅。

Tai says: 'In [nirvāṇa] with remainder, future retributions are not received, and future causes are also relinquished, just as a noble one born into the formless realm no longer possesses the seeds of the eye faculty, and just as an aśaikṣa approaching the end of life no longer possesses the seeds of the eighteen realms; only that person experiences that counteracting taintless luminous contact. The remaining six feelings are common to both ordinary people and noble ones, hence called "common"; the aśaikṣa also experiences the remaining six common feelings, such as what is received through the faculties' bad karma, or at times only the aśaikṣa experiences them, hence it says "or". In this passage there are two Western explanations. The first explanation: prior to the concentration of cessation, only one feeling is extinguished and the remaining seven are not extinguished; now, based on approaching the entry into [nirvāṇa] without remainder, ending life within the concentration of cessation, therefore at the time of the concentration of cessation the six consciousnesses and eight feelings are all extinguished. The second explanation: previously, based on being accompanied by coarse heaviness, they were called common and only one was extinguished; subsequently, based on the aśaikṣa being taintless, there is only luminous feeling, and the eight feelings are extinguished, the explanation designating it as taintless; the former eight kinds of feeling are uniformly tainted, hence it says "all are completely extinguished"; yet setting aside the branches to return to the root, it says "one kind". One explanation states that when entering the extinction without remainder, the remaining eight feelings are extinguished, and when it mentions that there is taintless feeling, because it is an immediate proximate expedient for entering concentration, it provisionally does not discuss its extinction.'