俱舍論記 27.68

27.68

「於中法詞至無尋伺故」者，釋第五、第六句。四中法、詞二無礙解唯俗智攝，非無漏智，緣名身等及世言詞事境界故。此即出體。言依地者，法無礙解通依五地，謂依欲界、四本靜慮，以於上地無名等故、彼不別緣下名等故。又《婆沙》一百八十云「地者，法無礙解，有說：在二地，謂欲界、初靜慮。有說：在五地，謂欲界、四靜慮。有說：在七地，謂欲界、未至、靜慮中間及四靜慮。」然無評家。解云：初說據名隨語繫故，說法無礙解但依二地。後二說據名隨身繫，說法無礙解通依上地。以緣法難，要依自地緣自地法。此論、《正理》、《顯宗》，竝同《婆沙》第二說，以五地為正。詞無礙解唯依二地，謂依欲界、初本靜慮，以於上地無尋、伺故定無言詞，以緣詞難唯自地故。

Regarding the passage from "Among them, Dharma and Nirukti" up to "because there is no investigation or reflection": this explains the fifth and sixth lines. Among the four, the two analytical knowledges of Dharma and Nirukti are subsumed exclusively under conventional knowledge (saṃvṛti-jñāna) and are not uncontaminated knowledge (anāsrava-jñāna), because their objective domains are concrete entities such as name-sets (nāma-kāya) and worldly speech. This identifies their intrinsic nature. As for their supported stages (bhūmi): Dharma-pratisaṃvid is commonly based on five stages—namely, based on the kāma-dhātu and the four fundamental dhyānas—because in higher stages there are no names and the like, and those [higher stages] do not separately take lower names and the like as their object. Furthermore, the Mahāvibhāṣā, fascicle 180, states: "As for their stages: regarding Dharma-pratisaṃvid, some say it resides in two stages, namely the kāma-dhātu and the first dhyāna. Some say it resides in five stages, namely the kāma-dhātu and the four dhyānas. Some say it resides in seven stages, namely the kāma-dhātu, the anāgamya, the dhyānāntara, and the four dhyānas." However, there is no evaluative judgment given by the masters. Explanation: The first explanation is based on names being bound to speech (vāc); hence it says Dharma-pratisaṃvid is based on only two stages. The latter two explanations are based on names being bound to the physical person (śarīra), saying Dharma-pratisaṃvid is commonly based on the higher stages. Because taking phenomena (dharma) as an object is difficult, one must rely on one's own stage to take the dharmas of one's own stage as an object. This treatise [the Kośa], the Nyāyānusāra, and the Abhidharma-samayapradīpikā all agree with the second explanation of the Mahāvibhāṣā, taking the five stages as the orthodox view. Nirukti-pratisaṃvid is based solely on two stages, namely the kāma-dhātu and the first fundamental dhyāna, because in higher stages there is neither vitarka nor vicāra, so there is definitely no speech; and because taking speech as an object is difficult, it is confined solely to one's own stage.