俱舍論記 29.57

29.57

「應知此中至勝前前故」者，對簡差別。由前引後，故後勝前。故《婆沙》八十五云「此中解脫唯於所緣總取淨相，未能分別青、黃、赤、白。後四勝處雖能分別青、黃、赤、白，而未能作無邊行相。前四遍處非唯分別青、黃、赤、白，而亦能作無邊行相。謂觀青等一一無邊後，復思青等為何所依？知依大種故。次觀地等一一無邊，復思此所覺色由何廣大？知由虛空故。次起空無邊處，復思此能覺誰為所依起？知依廣識故。次復起識無邊處，此所依識無別所依，故更不立上為遍處。此十遍處諸門分別，廣如《婆沙》八十五解。

"One should know that herein [...] because each surpasses the preceding ones": this contrasts and distinguishes them. Because the former leads to the latter, the latter surpasses the former. Thus the Mahāvibhāṣā, fascicle eighty-five, says: "Herein, the liberations only grasp pure aspects generally with respect to the objective referent, not yet able to differentiate blue, yellow, red, and white. Although the last four bases of mastery can differentiate blue, yellow, red, and white, they cannot yet form an aspect of boundless activity. The first four totalities not only differentiate blue, yellow, red, and white, but can also form an aspect of boundless activity. That is, after contemplating each of blue and the rest as boundless, one further considers: 'What do blue and the rest rely upon?' Knowing that they rely upon the primary elements, one next contemplates each of earth and the rest as boundless, and further considers: 'By virtue of what is this experienced matter vast?' Knowing that it is by virtue of space, one next generates the sphere of boundless space, and further considers: 'Depending on what does this cognizing [mind] arise?' Knowing that it relies upon vast consciousness, one next further generates the sphere of boundless consciousness. This reliant consciousness has no other basis to rely upon; hence, nothing higher is established as a totality." These ten totalities are distinguished according to various headings, as explained at length in the Mahāvibhāṣā, fascicle eighty-five.