俱舍論疏 24.102

24.102

論「金剛喻定至通依九地」，明定多種。此定以四類智、滅道法智，此六智中隨一現前，及十六行中隨一現前。然緣苦、集諦，唯以非想地蘊為所緣。滅、道法智唯緣欲界滅、道。此上所說更無異論，然滅，道類智說有差別。一說諸地道唯總無別，滅唯別緣無總緣。二說諸地道及滅皆別緣。三說諸地道總緣，滅總、別緣。由此不同，成其多種。

The Śāstra says: "The vajropamasamādhi […] can be based on any of the nine stages." This explains that there are many varieties of this concentration. This concentration manifests as any one among six knowledges—the four subsequent knowledges, and the dharma knowledges of cessation and the path—and as any one among the sixteen aspects. However, taking the truths of suffering and origination as its object, it takes exclusively the skandhas of the stage of neither-perception-nor-non-perception as its object. The dharma knowledges of cessation and the path take exclusively the cessation and the path of the desire realm as their object. Concerning what is stated above, there is no dissenting theory; however, there are differing accounts concerning the subsequent knowledges of cessation and the path. The first theory holds that the paths of the various stages are taken only collectively and not separately, while cessation is taken only separately and never collectively. The second theory holds that both the path and the cessation of the various stages are taken separately. The third theory holds that the paths of the various stages are taken collectively, while cessation is taken both collectively and separately. Due to these discrepancies, many varieties are formed.