俱舍論記 23.7

23.7

「傳說在定至如應當知」者，顯觀成相。毘婆沙師傳說：在定以一極微、以一剎那各別觀身，名身念住滿。問：無表非極微如何說成滿？解云：此文且據礙色成滿。或可此文亦通無表，雖無極微，有剎那故。餘受、心、法三種滿相，如應當知。皆非色故，無有極微。以剎那觀，雖無為法無有剎那，且據有為從多分說。又解：若有為以剎那無常別觀，若無為以空、非我別觀，故言如應當知。

Regarding "Tradition says that when in samādhi ... it should be understood as appropriate": this shows the mark of the completion of contemplation. The masters of the Vibhāṣā pass down the tradition: When in samādhi, contemplating the body distinctly down to a single subtle atom (paramāṇu) and down to a single moment (kṣaṇa) is called the fulfillment of the foundation of mindfulness of the body. Question: Since uninformative form (avijñapti-rūpa) does not consist of subtle atoms, how can it be said to reach fulfillment? Explanation: This passage is speaking temporarily based on obstructive form (pratigha-rūpa) reaching fulfillment. Or alternatively, this text also applies to uninformative form: although it has no subtle atoms, it has moments. The marks of fulfillment of the other three—feelings, mind, and dharmas—should be understood as appropriate. Since none of them are form, they have no subtle atoms. They are contemplated by moments; although unconditioned dharmas have no moments, this is stated based on conditioned phenomena according to the majority. Another explanation: conditioned phenomena are contemplated distinctly through momentary impermanence, while unconditioned phenomena are contemplated distinctly through emptiness and non-self; hence it says "it should be understood as appropriate."