俱舍論記 28.144

28.144

「類智無間至依緣下故」者，簡差別。於靜慮中，類智無間能生無色，法智不然，依下欲界身故、緣下欲境故。超有二種：一者超定、二者超緣。此二種超俱至第三，不至第四。以法智緣欲界境，無色等至緣無色境，不可頓超色界四地，故法智無間不生無色。故《婆沙》一百六十五云「問：云何觀行者於所緣超？答：彼由不念作意以初靜慮於九地一一別緣，於中唯能超緣一地。謂緣欲界無間能上緣初靜慮，或第二靜慮非餘。緣初靜慮無間能下緣欲界，上緣第二靜慮，或第三靜慮非餘。緣第二靜慮無間能下緣欲界或初靜慮，上緣第三靜慮或第四靜慮非餘。緣第三靜慮無間能下緣初靜慮或第二靜慮，上緣第四靜慮或空無邊處非餘。如是乃至緣非想非非想處無間能下緣識無邊處，或無所有處非餘。如依初定，如是依餘定，隨其所應於所緣緣皆應廣說。如不能越二地所緣，超定亦爾，故不入第四。問：若爾，何故說淨解脫次起五心？淨解脫心緣於欲界，第四靜慮遍行隨眠能緣自、上乃至有頂，豈非能越二地所緣？答：說不染心不能超二，彼心是染故不相違。問：如苦法智緣欲界無間起苦類忍乃至緣有頂，云何說不染污心不能超二？答：彼但是總緣不名為超，亦俱緣餘地故，是故非難。」解云：五心謂五部心。

"Immediately following inductive knowledge (anvaya-jñāna) ... because it relies on and takes as object the lower" distinguishes the difference. Within the dhyānas, immediately following inductive knowledge, one can produce a formless [absorption], but this is not so for dharma knowledge (dharma-jñāna), because it relies on a lower body of the desire realm and takes lower objects of the desire realm as its intentional object. There are two kinds of leaping: first, leaping over concentrations (samādhi); second, leaping over objects (ālambana). Both kinds of leaping reach only to the third, not to the fourth. Because dharma knowledge takes the desire-realm objective sphere as its object, while formless absorptions take formless objective spheres as their objects, one cannot suddenly leap over the four stages of the form realm; therefore, formless [absorptions] are not produced immediately after dharma knowledge. Thus the Mahāvibhāṣā, fascicle 165, says: "Question: How does a practitioner leap regarding intentional objects? Answer: Through non-deliberate attention, taking the first dhyāna, he takes the nine stages individually as separate objects; therein, he can leap over the object of only one stage. That is, taking the desire realm as object, immediately following he can take as object higher up the first dhyāna or the second dhyāna, but no others. Taking the first dhyāna as object, immediately following he can take as object lower down the desire realm, or higher up the second dhyāna or the third dhyāna, but no others. Taking the second dhyāna as object, immediately following he can take as object lower down the desire realm or the first dhyāna, or higher up the third dhyāna or the fourth dhyāna, but no others. Taking the third dhyāna as object, immediately following he can take as object lower down the first dhyāna or the second dhyāna, or higher up the fourth dhyāna or the sphere of boundless space, but no others. In this manner, up to taking the sphere of neither-perception-nor-non-perception as object, immediately following he can take as object lower down the sphere of boundless consciousness or the sphere of nothingness, but no others. Just as when relying on the first dhyāna, so it is when relying on the other concentrations; as appropriate, this should be explained at length with respect to the condition as intentional object (ālambana-pratyaya). Just as one cannot surpass the intentional objects of two stages, leaping concentrations is also like this; hence one does not enter the fourth [stage]. Question: If so, why is it said that five minds arise next to a pure vimokṣa? A pure vimokṣa mind takes the desire realm as object, and the universal defilements (sarvatraga-anuśaya) of the fourth dhyāna can take as object their own stage, higher stages, and up to the Peak of Existence; does this not surpass the intentional objects of two stages? Answer: It was said that an undefiled mind cannot leap over two; that mind is defiled, so there is no contradiction. Question: As when the dharma knowledge of suffering takes the desire realm as object, immediately followed by the arising of the inductive forbearance of suffering up to taking the Peak of Existence as object, how can it be said that an undefiled mind cannot leap over two? Answer: That is merely a comprehensive object (sāmānya-ālambana), not called a leap, and it also takes the other stages as objects simultaneously; therefore, this is not an objection." Explanation: The five minds refer to the minds of the five categories (pañcaprakāra).