俱舍論疏 26.134

26.134

論「依地別者至及下三無色」明依、地別。「他心智唯依四根本靜慮」者，《正理》意云「此又通性故餘地，非依五通所依止、觀等故。上七近分非法智依者，以彼唯是有漏法故。亦不依無色，以不緣欲故。所餘七智總說雖同，然於此中非無差別。類智決定九地為依，餘之六智若法智攝六地為依，若類智攝通依九地。」

The treatise says, "Regarding their distinction according to reliance on grounds […] and the lower three formless realms," which explains their reliance on grounds. Regarding "The cognition of another's mind relies only on the four fundamental dhyānas," the meaning of the *Nyāyānusāra* is: "Because this is also of the nature of superknowledge (abhijñā), it relies on these grounds and not on the others, because the five superknowledges rely on śamatha and vipaśyanā in equal balance, and so forth. The reason why the upper seven threshold stages (sāmantaka) are not the reliance for dharma-cognition is that they are exclusively defiled (sāsrava) dharmas. Nor does it rely on the formless realm, because it does not have the desire realm as its object. Although the remaining seven cognitions are spoken of collectively as being alike, nevertheless within this there are indeed differences: subsequent cognition definitely has nine grounds as its reliance; of the remaining six cognitions, if subsumed under dharma-cognition, they have six grounds as their reliance, and if subsumed under subsequent cognition, they universally rely on nine grounds."