俱舍論記 28.187

28.187

「無願三摩地至相相似故」者，釋第三、第四句。無願三摩地，謂緣餘苦、集、道諦十種行相相應等持。十行即是非常及苦、因、集、生、緣、道、如、行、出。非常及苦此是苦諦，苦中四行二是二非，是故別標。因顯集諦，即是因、集、生、緣。或舉初顯後，苦、集二諦皆是有漏可厭患故。道雖無漏，加行位中並作是念：道如船筏必應捨故。能緣彼定得無願名，皆為超過現前所對，苦、集、道境可厭捨故。空、非我相非是所厭、非是所捨，以與涅槃相似故。故此二行相不得無願名，由前期心不願此故立無願名。故《婆沙》云「期心故者，謂無願三摩地諸修行者，期心不願三有法故。問：彼於聖道亦不願耶？答：雖於聖道非全不願，而彼期心不願三有。聖道依有，故亦不願。問：若爾，何故修聖道耶？答：為趣涅槃故修聖道。謂修行者作是思惟：究竟涅槃由何趣證？思已定知必由聖道，故雖不願而要修之，如越暴流要憑船筏（廣如彼說）。」

"Wishless samādhi […] because their aspects are similar" explains the third and fourth lines. Wishless samādhi refers to the concentration associated with the ten aspects that take the remaining truths of suffering, origin, and the path as objects. The ten aspects are impermanence, suffering, cause, origin, arising, condition, path, correctness, attainment, and deliverance. Impermanence and suffering are the truth of suffering; among the four aspects of suffering, two are [here] and two are not, hence they are separately indicated. 'Cause' indicates the truth of origin, which is cause, origin, arising, and condition. Alternatively, mentioning the first indicates the rest: both the truths of suffering and origin are contaminated and to be loathed. Although the path is uncontaminated, in the stage of preparation one uniformly thinks: 'The path is like a raft; it must inevitably be abandoned.' The concentration that takes those as objects receives the name 'wishless' because it is intended to transcend what is presently confronted—the objects of suffering, origin, and path being worthy of loathing and abandonment. The aspects of emptiness and non-self are not to be loathed or abandoned, because they are similar to nirvāṇa. Therefore these two aspects do not receive the name 'wishless'; the name 'wishless' is established because from the start one's intention does not desire these [conditioned things]. Thus the Mahāvibhāṣā says: "By reason of intention: in wishless samādhi, the practitioners from the start intend not to desire the dharmas of the three realms of existence. Question: Do they also not desire the noble path? Answer: Although with respect to the noble path they do not entirely lack desire, their intention is not to desire the three realms of existence. Because the noble path depends on existence, they also do not desire it. Question: If so, why cultivate the noble path? Answer: For the purpose of proceeding to nirvāṇa, they cultivate the noble path. That is, the practitioner contemplates: 'By what does one proceed to realize ultimate nirvāṇa?' Having contemplated, they definitely know it must be through the noble path; therefore, although not desiring it, they necessarily cultivate it, just as crossing a violent torrent requires reliance on a raft. (Detailed as explained there.)"