俱舍論記 5.56

5.56

「前無想定至勝解入故」者，凡、聖分別，唯聖人得此。無想定在第四靜慮，彼處有色，修無想者作如是念：「我雖滅心而猶有色，不怖斷滅異生能起。」此滅盡定在於有頂，彼無有色，復欲滅心恐成斷滅，而生怖畏故不能起。又此滅盡定，唯聖道力所起故，唯聖非凡。又聖人將入此定，以此定為現法涅槃勝解想入。由作涅槃心想故，異生不能入，恐畏斷滅故。又勝解用強，故別標也。又《正理》云「非諸異生能起滅定，彼有自地起滅定障猶未斷故。未超有頂見所斷惑，於起滅定畢竟無能。」又破此論云「彼說非理，於無想定與此同故。彼此心斷，涅槃勝解無差別故。」俱舍師救云：據此義邊雖無差別，而所依地色、無色異，怖畏不同，不可為例。

"The preceding attainment devoid of ideation [...] entered through resolute conviction (adhimukti)": distinguishing the ordinary person from the noble, only noble persons acquire this. The attainment devoid of ideation is in the fourth dhyāna; in that place there is form (rūpa), so the cultivator of non-ideation thinks thus: 'Although my mind is ceased, there is still form; ordinary persons can produce it without fearing annihilation (uccheda).' This attainment of cessation is in the peak of existence, where there is no form; wishing to cease the mind again, one fears that it would constitute annihilation, and because one generates fear, one cannot produce it. Furthermore, because this attainment of cessation is produced solely by the power of the noble path, it belongs exclusively to noble ones, not to ordinary persons. Furthermore, when a noble person is about to enter this attainment, they enter it with the ideation of resolute conviction that this attainment is nirvāṇa in the present life (dṛṣṭa-dharma-nirvāṇa). Because of forming the mental idea of nirvāṇa, ordinary persons cannot enter it, since they fear annihilation. Furthermore, the function of resolute conviction is strong; hence, it is specifically indicated. Furthermore, the *Nyāyānusāra* states: 'Ordinary persons cannot produce the attainment of cessation, because the obstacles to producing the attainment of cessation belonging to their own stage have not yet been abandoned. Not having transcended the defilements abandoned by seeing (darśana-heya) at the peak of existence, they are completely incapable of producing the attainment of cessation.' It also refutes this treatise, saying: 'What that [treatise] says is unreasonable, for it is the same with the attainment devoid of ideation: the cessation of mind in both is identical, and there is no difference in the resolute conviction of nirvāṇa.' The Kośa masters defend [Vasubandhu], saying: Although in terms of this principle there is no difference, the supporting grounds differ in being material or immaterial, and the fear is different, so they cannot be equated.