俱舍論疏 21.144

21.144

論「今次應辨至遍說知果故」，明第三對也。依世俗道，容依空處近分離第四禪染，得色愛盡遍知。依上近分，無離色染之義故，唯空處近分得一果也。下三根本依無漏道，皆容斷非想染，得一切結盡遍知。由此三地根本亦得一也。非想無能斷非想惑及下惑義故，此地中無遍知果。

On the Śāstra's statement: "Next, one should distinguish... up to... because it is universally stated as the fruit of comprehensive knowledge": this clarifies the third pair. Relying on the worldly path, it is possible, relying on the sāmantaka of the sphere of space, to abandon attachment to the fourth dhyāna and obtain the comprehensive knowledge of the exhaustion of attachment to form. Relying on the higher sāmantakas, there is no sense of abandoning attachment to form; therefore, only the sāmantaka of the sphere of space obtains one fruit. The lower three fundamental [absorptions], relying on the anāsrava path, can all sever attachment to the stage of neither-conceptualization-nor-non-conceptualization and obtain the comprehensive knowledge of the exhaustion of all fetters. Due to this, the fundamental [absorptions] of these three stages also obtain one. Since the stage of neither-conceptualization-nor-non-conceptualization lacks the capacity to sever the defilements of neither-conceptualization-nor-non-conceptualization or those of lower stages, within this stage there is no fruit of comprehensive knowledge.