俱舍論疏 24.115

24.115

論「空處五十二至無所有處二十四」，釋無色也。空處唯緣四地滅，總別十諦四十行，道類四行，苦、集八行，總五十二。識處緣三地滅，總別六諦二十四行，苦，集，道類十二行，合有三十六。無所有處緣二地滅，總別有三諦十二行、苦、集、道類十二行、總二十四也。總九地有一千九十六。金剛喻定不同，隨依一種皆能斷非想第九品惑。問：三說中何說為正？答：《正理論》云「彼俱非理。道必總緣，滅唯別緣，前已辨故。」道必總緣，破第二師；滅唯別緣，故破第三師。即是初說為正。《婆沙》二十八評云「如是說者，依未至定有百六十四金剛喻定。」准此，即是第三為正。即是《婆沙》許總別緣滅，《正理》唯別緣。論意各別，不可和會。

The Śāstra says: "In the sphere of infinite space there are fifty-two […] twenty-four in the sphere of nothingness." This explains the formless realm. The sphere of infinite space takes only the cessations of the four stages as its objects: collectively and separately there are ten truths with forty aspects; there are four aspects of the path subsequent knowledge, and eight aspects of suffering and origination, totaling fifty-two. The sphere of infinite consciousness takes the cessations of three stages as its objects: collectively and separately there are six truths with twenty-four aspects; there are twelve aspects of suffering, origination, and the path subsequent knowledge, totaling thirty-six. The sphere of nothingness takes the cessations of two stages as its objects: collectively and separately there are three truths with twelve aspects; there are twelve aspects of suffering, origination, and the path subsequent knowledge, totaling twenty-four. Across all nine stages in total, there are one thousand and ninety-six distinct vajropamasamādhis; relying on any one of them, one can abandon the ninth grade of defilement of neither-perception-nor-non-perception. Question: Among the three theories, which theory is correct? Answer: The Nyāyānusāra states: "Both of those are unreasonable. The path must be taken collectively, and cessation is taken only separately, as has been explained before." The statement that the path must be taken collectively refutes the second master; the statement that cessation is taken only separately refutes the third master. That means the first theory is the correct one. The Vibhāṣā, fascicle 28, concludes in its judgment: "The correct view is: relying on the unapproached concentration, there are one hundred and sixty-four vajropamasamādhis." According to this, it is the third that is correct. That is, the Vibhāṣā accepts taking cessation both collectively and separately, whereas the Nyāyānusāra accepts taking it only separately. The intents of the treatises differ and cannot be harmonized.