俱舍論記 27.78

27.78

「邊際靜慮至靜慮所收」者，釋第二句邊際六。總而言之，邊際靜慮體有六種。於前六中，除詞無礙，以在欲界及初定故；取五少分，以五有通非邊際故。故取少分加餘邊際，即延促等。故《正理》云「邊際靜慮體有六種，前六除詞，餘五少分。及除此外，復更有餘加行所得上品靜慮名邊際定，故成六種。（已上論文）。」詞無礙解雖依第四邊際靜慮，起自在故，說名為得。如佛盡智時說名得滅定，據起自在故。前文說四無礙解一時得也，然詞無礙解欲、初定繫，得邊際時而體非彼靜慮所收。又依《婆沙》一百八十云「此中願智攝願智、邊際智、無諍智、四無礙解，如願智應知。義無礙解亦爾。邊際智不攝詞，餘如願智說。無諍智攝無諍智、願智、邊際智、義無礙解，不攝法、詞、辨三無礙解，如無諍應知。法、詞、辨三無礙解亦爾，如其所應各說自攝，除無諍、詞無礙解，又不攝邊際智。此七種皆依邊際定得，邊際定力所引發故。邊際靜慮體有六種，謂七除詞，以第四靜慮最上品名邊際故。」解云：願智若依殊勝及依初起，但依第四；若依非勝及依後起，亦通下地乃至欲界。諸論中言願智依第四者，據勝及初。《婆沙》通據非勝、後起，故說願智攝詞無礙解。又據諸法通名義故，故義無礙如願智說。又邊際智唯在第四，故不攝詞。又無諍智緣未生惑故，不攝法、詞、辨三。又法、詞、辨三所緣各異故，不緣未生惑故，不攝無諍。又詞無礙唯欲、初定故，不攝邊際智。此七雖復繫地不同，皆依邊際定力引發得。

Regarding the passage from "The prāntakoṭika-dhyānas" up to "subsumed under dhyāna": this explains the second line, "prāntakoṭika are six". In summary, the essence of the prāntakoṭika-dhyānas is of six kinds. Among the former six, excluding Nirukti-pratisaṃvid because it resides in the kāma-dhātu and the first dhyāna, one takes a minor portion of the [remaining] five, because the five also include what is not prāntakoṭika. Therefore, taking a minor portion and adding the remaining prāntakoṭika—namely extending or shortening lifespan and so forth—[makes six]. Hence the Nyāyānusāra states: "The essence of the prāntakoṭika-dhyānas is of six kinds: among the former six, excluding Nirukti, there is a minor portion of the other five; and aside from these, there are superior dhyānas obtained through further preparatory cultivation that are called prāntakoṭika-samādhi, thus making six kinds (end of treatise quotation)." Although Nirukti-pratisaṃvid relies on the fourth prāntakoṭika-dhyāna, because it arises with mastery, it is said to be obtained [at that time]. Just as when the Buddha attains the knowledge of exhaustion (kṣaya-jñāna) he is said to obtain the cessation attainment (nirodha-samāpatti), this is based on its arising with mastery. The preceding text stated that the four analytical knowledges are obtained simultaneously; yet Nirukti-pratisaṃvid is bound to the kāma-dhātu and the first dhyāna, so when prāntakoṭika is attained, its essence is not subsumed under that dhyāna. Furthermore, relying on the Mahāvibhāṣā, fascicle 180, it says: "Here, praṇidhi-jñāna subsumes praṇidhi-jñāna, prāntakoṭika-jñāna, araṇā-jñāna, and the four pratisaṃvids; this should be understood according to praṇidhi-jñāna. Artha-pratisaṃvid is also like this. Prāntakoṭika-jñāna does not subsume Nirukti, while the rest are as explained for praṇidhi-jñāna. Araṇā-jñāna subsumes araṇā-jñāna, praṇidhi-jñāna, prāntakoṭika-jñāna, and Artha-pratisaṃvid; it does not subsume the three analytical knowledges of Dharma, Nirukti, and Pratibhāna; this should be understood according to araṇā. The three analytical knowledges of Dharma, Nirukti, and Pratibhāna are also like this; each is said to subsume itself as appropriate, excluding araṇā and Nirukti-pratisaṃvid, and they do not subsume prāntakoṭika-jñāna. These seven kinds are all obtained relying on the prāntakoṭika-dhyāna, because they are induced by the power of the prāntakoṭika-dhyāna. The essence of the prāntakoṭika-dhyāna has six kinds, meaning seven excluding Nirukti, because the supreme grade of the fourth dhyāna is called prāntakoṭika." Explanation: If praṇidhi-jñāna is considered according to its superior form and its initial arising, it relies only on the fourth [dhyāna]; if considered according to its non-superior form and its subsequent arising, it also extends to lower stages down to the kāma-dhātu. When the various treatises state that praṇidhi-jñāna relies on the fourth, this is based on the superior and initial. The Mahāvibhāṣā comprehensively takes into account the non-superior and subsequent arising, which is why it says praṇidhi-jñāna subsumes Nirukti-pratisaṃvid. Moreover, based on the fact that all dharmas are broadly called artha, Artha-pratisaṃvid is therefore as explained for praṇidhi-jñāna. Furthermore, prāntakoṭika-jñāna exists only in the fourth [dhyāna], so it does not subsume Nirukti. Furthermore, araṇā-jñāna takes unarisen defilements as its object, so it does not subsume the three—Dharma, Nirukti, and Pratibhāna. Furthermore, because the objects of Dharma, Nirukti, and Pratibhāna are distinct, and they do not take unarisen defilements as objects, they do not subsume araṇā. Furthermore, Nirukti-pratisaṃvid belongs only to the kāma-dhātu and the first dhyāna, so it does not subsume prāntakoṭika-jñāna. Although these seven differ in the stages to which they are bound, they are all obtained through being induced by the power of the prāntakoṭika-dhyāna.