俱舍論記 29.37

29.37

「次四解脫至非全分故」者，釋第四句。次四解脫如其次第，以四無色定善為性，非無記、染，非解脫故。亦非散善，性微劣故。彼無色界有散善者，如命終善心。有說：不但命終有善，餘時亦有生得散善，但無聞、思。無色近分諸解脫道，亦得解脫名。無間道不然，以緣下故，彼要背下地方名解脫故。然於餘處多分唯說彼根本地名解脫者，以近分中非全分是解脫故，所以但說根本地也。《正理》兩說：一說同此論。又一說云「諸近分地九無間道、八解脫道，亦非解脫，不背下地故，緣下道雜故。又未令全脫下地染，故契經說彼超過下故（已上論文）。」

"The next four deliverances... because they are not complete": this explains the fourth line. The next four deliverances, in their proper sequence, take the wholesome [mind] of the four formless concentrations as their nature; they are not indeterminate or defiled, because those are not deliverances. Nor are they uncollected wholesome [minds], because their nature is weak and inferior. Regarding uncollected wholesome [minds] existing in that formless realm, this is like the wholesome mind at the time of death. Some say: not only at the time of death is there wholesome [mind], but at other times there are also uncollected wholesome [minds] born of acquisition, yet lacking [those derived from] hearing and reflection. The paths of deliverance of the preliminary stages of the formless [attainments] also obtain the name of deliverance. The uninterrupted paths are not so, because they take the lower [stage] as their object, and one must turn away from the lower stage before it is called deliverance. However, in other passages, mostly only their root stages are called deliverances, because in the preliminary stages, it is not the complete portion that is deliverance; therefore, only the root stages are spoken of. The Nyāyānusāra gives two explanations. One explanation is the same as this treatise. The other explanation says: "The nine uninterrupted paths and eight paths of deliverance of the various preliminary stages are also not deliverances, because they do not turn away from the lower stages, and because they are mixed with paths that take the lower [stages] as object. Furthermore, they have not yet caused total deliverance from the defilements of the lower stages, whereas the sutra states that they transcend the lower (above is the treatise text)."