俱舍論疏 12.212

12.212

論「若爾彼地至體亦非常」，問答第四定器常、無常也。《婆沙》一百三十四云「問：第四靜慮地若無邊災所不及，豈非常住？答：剎那無常，故無此失。有說：第四靜慮地中宮殿所依俱是無常，謂彼宮地隨彼諸天生時死時俱起沒故。此說非理。所以者何？應無有情共器業故。由此如前所說者（准此，即非與宮殿等同生滅也）。」《正理》二十一解無雲天云「已下空中天所居地，如雲密合故說名雲。此上諸天更無雲地，在無雲首故說無雲。」第四定地各別不違，諸論皆同；說滅不同，論意各別。此論所說，是《婆沙》後釋。評家義意論將此為非難故。諸天宮殿，理是隨身亦共業感。若不爾者，應無來往相過宮殿受用之理。

The treatise says: "If so, is that stage... its substance also impermanent?" This is the question and answer on whether the receptacle of the fourth dhyāna is permanent or impermanent. The Vibhāṣā, fascicle 134, says: "Question: If the stage of the fourth dhyāna is not reached by the boundless disasters, is it not then permanent? Answer: It is momentary impermanence, so there is no such flaw. Some say: In the stage of the fourth dhyāna, the palaces and their supports are both impermanent, meaning that the ground of those palaces arises and perishes along with the birth and death of those devas. This explanation is unreasonable. Why is that? There would be no receptacle karma common to sentient beings. Therefore, it is as stated previously (according to this, it does not arise and perish along with the palaces, etc.)." Nyāyānusāra, fascicle 21, explaining the Anabhraka heaven, says: "Below this, the ground where the devas dwell in the open air is densely compacted like clouds, hence it is called 'clouds.' Above this, the devas no longer have cloud-like ground; being at the head of the cloudless ones, it is called 'cloudless' (Anabhraka)." That the grounds of the fourth dhyāna are individually distinct without conflict is agreed upon by all treatises; regarding the statement on their cessation being different, the treatises' intents vary. What is stated in this treatise is the Vibhāṣā's latter explanation. The evaluators' intent in the treatise took this as not presenting a difficulty. The palaces of the devas, in principle, follow their bodies and are also produced by common karma. Were it not so, there would be no rationale for their coming and going, visiting one another's palaces, and enjoying them.