俱舍論記 26.110

26.110

「依地別者至三無色」者，釋次三句。世俗智通依一切地。他心智唯依四根本靜慮，不依餘地。故《正理》七十四云「他心智唯依四根本靜慮，不依近分、靜慮、中間，此智所緣極微細故。謂依彼地道力微劣，不能了達他相續中現在微細心、心所法。亦不依無色，無此加行故。又通性故，餘地非依。五通所依止、觀等故，法智依此四靜慮及未至、中間六地。」故《正理》云「法智通以六地為依，謂未至、中間、四根本靜慮。不依餘近分，彼唯有漏故。亦不依無色，此緣欲界故。」餘七依此六地及下三無色，故《正理》云「所餘七智九地為依，謂下三無色，及前說六地。總說如是，然有差別。謂此所說七種智中，類智決定依九地起。苦、集、滅、道、盡、無生智，若法智攝六地為依，類智攝者通依九地。」

"As for the differences in supporting stages […] the three formless realms": This explains the next three lines. Conventional knowledge extends across and relies on all stages. Knowledge of another's mind relies exclusively on the four fundamental dhyānas and does not rely on any other stage. Thus the Nyāyānusāra, fascicle 74, states: "Knowledge of another's mind relies exclusively on the four fundamental dhyānas, not on the preparatory stages or the intermediate dhyāna, because the object of this knowledge is extremely subtle. That is to say, relying on the weak path of those stages, one cannot comprehend the subtle minds and mental factors present in another's mental continuum. Nor does it rely on the formless realm, because there is no such preparatory application. Moreover, because of its nature as an abhijñā, other stages cannot serve as its basis. The support of the five abhijñās requires calm and insight to be equal, and so forth. Dharma-knowledge relies on these four dhyānas, the threshold stage, and the intermediate stage—six stages in all." Thus the Nyāyānusāra states: "Dharma-knowledge generally relies on six stages: namely, the threshold stage, the intermediate stage, and the four fundamental dhyānas. It does not rely on other preparatory stages, because they are exclusively sāsrava. Nor does it rely on the formless realm, because this knowledge cognizes the desire realm." The remaining seven rely on these six stages and the lower three formless realms. Thus the Nyāyānusāra states: "The remaining seven knowledges rely on nine stages: namely, the lower three formless realms and the aforementioned six stages. Stated generally, it is like this; however, there are distinctions. That is to say, among these seven kinds of knowledge mentioned, subsequent knowledge definitely arises relying on nine stages. As for the knowledge of suffering, origin, cessation, the path, destruction, and non-arising: if subsumed under dharma-knowledge, they rely on six stages; if subsumed under subsequent knowledge, they extend across and rely on nine stages."