金光明經文句記 6.199

6.199

二、以衣物為例。三衣者，僧伽梨、欝多羅僧、安陀會也。六物者，兼尼師壇、鉢多羅、漉水囊也。是知六外無三。亦如四禪八定，定外無禪。蓋衣名則局、物名稍通。衣者遮覆之義也，鉢多羅等且非遮覆，故通名物也。亦如無色四處受想慮亡，則無支林喜樂之名，故通受定名也。色界四處雖通靜慮，受想尚行則別受禪名。故知解之則事三理六俱明，昧之則三六四八俱暗。

Second, using the robes and requisites as an analogy. The 'three robes' are the saṃghāṭī, uttarāsaṅga, and antarvāsas. The 'six requisites' additionally include the niṣīdana, pātra, and water strainer. From this we know that outside the six there are no three. It is also like the four dhyānas and eight samāpattis: outside the samāpattis there are no dhyānas. Now, the name 'robes' is restricted, while the name 'requisites' is slightly more general. 'Robe' carries the meaning of covering; the pātra and so forth are simply not coverings, so they are generally named 'requisites'. It is also like the four places of the formless realm: when sensations, perceptions, and thoughts have ceased, there are no names of limbs, groves, joy, or bliss, and so they generally receive the name of samāpattis. Although the four places of the form realm share in quiet contemplation, sensation and perception are still operating, and so they distinctively receive the name of dhyāna. Therefore we know that if one understands this, then the phenomenal three and the principle six are both clarified; if one is deluded about this, then the three, six, four, and eight are all obscured.