俱舍論記 24.93

24.93

「復有欲令至二十四」者，第三師解。復有欲令金剛喻定約智、約行、約緣別故。未至地攝總有一百六十四種、謂滅類智緣八地滅，有別有總，各四行相應，八地別緣有八，如初師說。言總緣者，以二合緣有七，以三合緣有六，足前成十三。以四合緣有五，足前成十八。以五合緣有四，足前成二十二。以六合緣有三，足前成二十五。以七合緣有二，足前成二十七。以八合緣有一，足前成二十八。凡此合緣，隣次合緣，不得超間而緣。以四行相乘二十八智，各有四行，成一百一十二。故言由此於初師五十二上增一百一十二，總成一百六十四種。如未至定攝百六十四，靜慮中間及四靜慮應知亦爾。空處五十二，但加合緣滅，餘皆如初師。言合緣者，以二合緣有三，以三合緣有二，足前成五。以四合緣有一，足前成六。以四行乘前六智，四六二十四，於初師二十八上增二十四，故成五十二。識處三十六，但加合緣滅，餘皆如初師。言合緣者，以二合緣有二，以三合緣有一，足前成三。以四行乘三智，三四十二，於初師二十四上加十二，即成三十六也。無所有處二十四，但加合緣滅，餘皆如初師。以二合緣唯有一種，以四行乘一智成四，於初師二十上加四，成二十四也。於三說中，第三為正。故《婆沙》二十八評家云「如是說者，依未至定有百六十四金剛喻定。」

[The phrase] "There are others who would hold […] twenty-four" is the third master's explanation. There are others who hold that the diamond-like samādhi differs in terms of knowledges, aspects, and objects. Subsumed under the stage of the unarrived [concentration], there are in total one hundred and sixty-four kinds: namely, the subsequent knowledge of cessation taking the cessation of the eight stages as object has both separate and combined [modes], each corresponding to four aspects. Taking the eight stages separately as objects yields eight, as in the first master's account. As for taking them combined as objects: combining two yields seven; combining three yields six, which added to the preceding makes thirteen; combining four yields five, which added makes eighteen; combining five yields four, which added makes twenty-two; combining six yields three, which added makes twenty-five; combining seven yields two, which added makes twenty-seven; combining eight yields one, which added makes twenty-eight. In all such combined object-takings, they combine contiguous stages and must not skip over intermediate ones. Multiplying the twenty-eight knowledges by the four aspects—each having four aspects—yields one hundred and twelve. Therefore it is said that adding one hundred and twelve onto the first master's fifty-two makes a total of one hundred and sixty-four kinds. Just as one hundred and sixty-four are subsumed under the unarrived [concentration], the intermediate dhyāna and the four dhyānas should be understood to be likewise. In the sphere of infinite space there are fifty-two: it merely adds the combined taking of cessation as object, while all the rest is like the first master. As for the combined taking as object: combining two yields three; combining three yields two, which added to the preceding makes five; combining four yields one, which added makes six. Multiplying the previous six knowledges by the four aspects, four times six being twenty-four, adding twenty-four onto the first master's twenty-eight yields fifty-two. In the sphere of infinite consciousness there are thirty-six: it merely adds the combined taking of cessation as object, while all the rest is like the first master. As for the combined taking as object: combining two yields two; combining three yields one, which added to the preceding makes three. Multiplying the three knowledges by the four aspects, three times four being twelve, adding twelve onto the first master's twenty-four yields thirty-six. In the sphere of nothingness there are twenty-four: it merely adds the combined taking of cessation as object, while all the rest is like the first master. Combining two yields only one kind; multiplying this one knowledge by the four aspects yields four; adding four onto the first master's twenty yields twenty-four. Among the three accounts, the third is correct. Hence the Mahāvibhāṣā, fascicle 28, the reviewer states: "According to this explanation, relying on the unarrived [concentration], there are one hundred and sixty-four diamond-like samādhis."