俱舍論記 8.11

8.11

「無色界中至勝劣有殊」者，此下明無色，釋上兩句。顯無色界定無方所，但由同分、命、異熟生有勝劣故，差別有四。初修無色定，必先厭色思無邊空故，作空無邊解。次厭外空，復思內識故，作識無邊解。次識亦厭，復思無所有故，作無所有解。次非下七定麁想，故名非想；不同無心，故名非非想；處是有情生長處故。前三從加行立名，第四當體受稱。故〈定品〉云「空無邊等三名從加行立，非想非非想昧劣故立名。」如下廣釋。

Regarding the passage from "In the formless realm..." up to "...superior and inferior differ": below, this explains the formless realm, elucidating the previous two lines [of the verse]. It shows that the formless realm definitely has no physical location; it is only because commonality of destiny (nikāya-sabhāga), life-force (jīvitendriya), and fruition-born [aggregates] have differences in superior and inferior that there are four distinctions. When first cultivating the formless concentrations, one must first be disgusted with form and reflect upon infinite space; hence one forms the conceptual understanding of infinite space (ākāśānantyāyatana). Next, being disgusted with external space, one again reflects upon internal consciousness; hence one forms the conceptual understanding of infinite consciousness (vijñānānantyāyatana). Next, consciousness is also felt to be disgusting, and one again reflects upon nothingness; hence one forms the conceptual understanding of nothingness (ākiṃcanyāyatana). Next, because it does not have the coarse ideation of the lower seven concentrations, it is called 'non-ideation'; yet because it is not identical to mindlessness, it is called 'neither non-ideation' (naivasaṃjñānāsaṃjñāyatana); 'station' (āyatana) is because it is the place where sentient beings are born and grow. The first three have names established based on preliminary praxis (prayoga); the fourth receives its name based on its actual nature. Therefore the "Samādhi-nirdeśa" states: "The three names such as ākāśānantya are established based on preliminary praxis; naivasaṃjñānāsaṃjñā is named because of its dimness and weakness." This will be explained extensively below.