俱舍論疏 24.36

24.36

論「言遍沒者至故名遍沒」，釋第三也。與《正理》同。《婆沙》一百七十四云「問：如說退住初靜慮生梵眾天，作全超、半超、一切處沒上流。彼若退住第二靜慮生少光天，退住第三靜慮生少淨天，退住第四靜慮生無雲天等，彼亦得作全超、半超、一切處沒上流不耶？有說：不得。以生梵世，於上不還所應生處無缺減故，依彼建立全超、半超、一切處沒。若退生上地處，便缺減故，不依彼立全超等。有說：彼亦得名半超，以超少分中間處故。有說：亦得具名三種。彼說從欲界沒隨生何處，即於彼上所應生處，亦可施設全超、半超、一切處沒故。問：若不還者欲界沒生無色界，亦得作全超等不？有說：不得。有說：彼亦得名半超。有說：彼亦具名三種。」此中所以，皆如前釋。雖無評文，後二說正，攝人盡故。又上不至色究竟等，亦此三攝。下不從初定，故亦此攝。即於此中復說為超，於理無失。若通生處已下，即但名半超。若唯說生處已上，亦有全超義。既有遍沒及半超者，故知先於欲界得雜修已，後生色界經六七生亦得，由先習故後起雜修。《正理論》云「言遍沒者，謂於色界愛味多故，一切處生，由彼遍於四靜慮地十六處所，一一皆有下等愛味，為感生緣。從梵眾天一一處所一生沒已，至色究竟方般涅槃，故名遍沒。」由此義准，初靜慮中大梵所居非是別處，即是第二梵輔天攝。若異此者，大梵所居僻見處故、一導師故，必無聖者於中受生，遍沒、半超應無差別。

On the treatise passage, "The one who passes away everywhere refers to... therefore called passing away everywhere": This explains the third type. It is identical with the Nyāyānusāra. Fascicle 174 of the Vibhāṣā states: "Question: As it is said that one who falls back and abides in the first dhyāna is reborn in the heaven of Brahmā-pāriṣadya, becoming an upstream practitioner of complete traversing, intermediate traversing, or passing away in all places—if that person falls back and abides in the second dhyāna to be born in the heaven of Parīttābha, or falls back and abides in the third dhyāna to be born in the heaven of Parīttaśubha, or falls back and abides in the fourth dhyāna to be born in the heaven of Anabhraka, and so forth, can they also become an upstream practitioner of complete traversing, intermediate traversing, or passing away in all places, or not? Some say: They cannot. Because by taking rebirth in the world of Brahmā, there is no deficiency in the places where a higher non-returner ought to be reborn; based on that, one establishes complete traversing, intermediate traversing, and passing away in all places. If one falls back and is reborn in a higher level, the places would then be deficient, so one does not establish complete traversing and so forth based on that. Some say: They may also be called an intermediate traverser, because they traverse an intermediate place in a minor degree. Some say: They can also fully possess the three types. Their explanation is that wherever one is reborn after passing away from the desire realm, in the places where one ought to be reborn above that, one may also designate complete traversing, intermediate traversing, and passing away in all places. Question: If a non-returner passes away from the desire realm and is reborn in the formless realm, can they also become a complete traverser and so forth, or not? Some say: They cannot. Some say: They may also be called an intermediate traverser. Some say: They also fully possess the three types." The reasons here are all as explained before. Although there is no evaluative conclusion, the latter two explanations are correct, because they encompass all persons. Furthermore, those who do not ascend all the way to Akaniṣṭha and so forth are also subsumed under these three. Those who do not begin from below in the first dhyāna are also subsumed under this. Thus, speaking of them here again as "traversers" is logically faultless. If one includes from their place of rebirth on downward, it is solely called intermediate traversing. If one speaks only of from their place of rebirth on upward, there is also the meaning of complete traversing. Since there are those who pass away everywhere and intermediate traversers, we therefore know that having previously obtained miscellaneous cultivation in the desire realm, when later reborn in the form realm, undergoing six or seven births is also possible; because of former habituation, one later gives rise to miscellaneous cultivation. The Nyāyānusāra states: "'Passing away everywhere' means: because of having much attachment to the flavors [of trance] in the form realm, one is reborn in every place. Because throughout the sixteen places of the four dhyāna stages, in each and every one there is a lower-grade attachment to flavor serving as the condition that induces rebirth, passing away from one life to the next in each place from the heaven of Brahmā-pāriṣadya until reaching Akaniṣṭha, only then does one attain parinirvāṇa; hence it is called 'passing away everywhere.'" Following this reasoning, the dwelling place of Mahābrahmā in the first dhyāna is not a separate place, but is subsumed under the second, the heaven of Brahmapurohita. If it were otherwise, because the dwelling of Mahābrahmā is a place of perverse views and has a single teacher, no noble person would ever be reborn in it, and there would be no difference between passing away everywhere and intermediate traversing.