俱舍論記 24.91

24.91

「金剛喻定至互為因故」者，總有三說，此即初師。金剛喻定說有多種，謂斷有頂第九品惑無間道生，通依九地，故說此定約諸智別、約行相別、約所緣諦別。未至定攝有五十二，如文可知。如未至定攝有五十二，靜慮中間及四靜慮應知亦爾。空處二十八，謂於前五十二內，除緣滅、道二法智，及除緣下四靜慮滅類智，總除六智各四行相，四六二十四，餘有二十八，識處二十四。於前二十八，又除緣空處滅類智四行，無所有處二十。於前二十四，又除緣識處滅類智四行，以依無色無有法智及緣下滅滅類智故，所以除法智及緣下滅類智。然緣下地對治道者，以同品道互相因故，故三無色道類智能緣九地道。

[The phrase] "The diamond-like samādhi […] because they are mutual causes" refers to a total of three accounts; this is the first master's. The diamond-like samādhi is said to be of many kinds: it arises as the uninterrupted path (ānantaryamārga) that abandons the ninth grade of delusion of the peak of existence (bhavāgra), and it generally relies on nine stages; therefore, this samādhi is described in terms of distinctions of knowledges, distinctions of aspects, and distinctions of the truths that are its objects. Subsumed under the unarrived [concentration] (anāgamya) there are fifty-two, as can be known from the text. Just as fifty-two are subsumed under the unarrived [concentration], the intermediate dhyāna (dhyānāntara) and the four dhyānas should be understood to be likewise. In the sphere of infinite space there are twenty-eight: namely, from within the aforementioned fifty-two, excluding the two dharma-knowledges taking cessation and the path as objects, and excluding the subsequent knowledge of cessation (nirodhānvayajñāna) taking the cessation of the lower four dhyānas as object—excluding in total six knowledges, each with four aspects, four times six being twenty-four—the remaining are twenty-eight. In the sphere of infinite consciousness there are twenty-four: from the aforementioned twenty-eight, further excluding the four aspects of the subsequent knowledge of cessation taking the sphere of infinite space as object. In the sphere of nothingness there are twenty: from the aforementioned twenty-four, further excluding the four aspects of the subsequent knowledge of cessation taking the sphere of infinite consciousness as object. Because relying on the formless realm entails no dharma-knowledge and no subsequent knowledge of cessation taking lower cessation as object, dharma-knowledge and subsequent knowledge of lower cessation are excluded. However, concerning the counteracting path taking a lower stage as object, because paths of the same category are mutually causes for one another, the subsequent knowledge of the path in the three formless realms can take the paths of the nine stages as objects.