俱舍論疏 28.225

28.225

論「根本地攝至下地法滅」，述無色根本緣境通局也。無色根本無遍緣智，極寂靜故，不緣下地有漏及滅，亦能緣下無漏類品，自、上皆緣。《正理論》云「以下地法不寂靜故，本善無色極寂靜故，由此理故，經於無色皆言超越一切下地。於諸靜慮不如是說，以本無色不緣下繫，是故於下說超越言。諸靜慮中有遍緣智，故於下地不言超越。既說超越色想等言，故知但依超所緣說。若此超越為顯離繫，應說超一切，非唯色想等。又靜慮中應言超越，《婆沙》第十云『四無色地亦有此無我行相，而不能緣一切法。謂空無邊處非我行相，緣四無色彼因、彼滅。一切類智品道及四無色非擇滅，一切類智品道非擇滅，并一切虛空無為，或欲令是一物、或欲令是多物，此行相盡能緣。如是乃至非想非非想處非我行相，緣非想非非想處彼因、彼滅，一切類智品道及非想非非想處非擇滅，一切類智品道非擇滅，并一切虛空無為，或欲令是一物、或欲令是多物、此行相盡能緣。』此是《婆沙》評家正義（已上論文）。」

[On] the śāstra's: "Comprised within the fundamental stages ... the cessation of lower-stage dharmas": This explains the scope—general or restricted—of the cognitive objects of the fundamental formless [attainments]. The fundamental formless lacks the knowledge of universal objects, because it is extremely quiescent; it does not take the sāsrava or cessation of lower stages as objects, but it can take the anāsrava category-classes (anvaya-pakṣa) of lower stages as objects, and takes its own and higher stages as objects. The Nyāyānusāra states: "Because lower-stage dharmas are not quiescent, while the fundamental wholesome formless is extremely quiescent, by this reasoning the sūtra speaks of formless [attainments] as surpassing (samatikrāmati) all lower stages. Regarding the dhyānas it is not stated this way: because the fundamental formless does not take what is bound to lower realms as an object, it uses the word 'surpassing' in regard to the lower. In the dhyānas there is knowledge of universal objects, hence it does not speak of surpassing lower stages. Since it speaks of words such as 'surpassing perceptions of form,' we know this is spoken solely on the basis of surpassing cognitive objects. If this surpassing were to indicate liberation from bonds (visaṃyoga), it should say 'surpassing all,' not merely perceptions of form and so on. Furthermore, in the dhyānas one would also have to speak of surpassing. The Vibhāṣā, fascicle 10, states: 'The four formless stages also possess this aspect of non-self (anātman), yet cannot take all dharmas as objects. That is, the aspect of non-self of the stage of Infinite Space takes as objects the four formless realms, their causes, and their cessations; all the paths of the category-knowledge classes (anvayajñānapakṣa) and the analytical non-cessation (apratisaṃkhyānirodha) of the four formless realms; the analytical non-cessation of all paths of the category-knowledge classes; and all unconditioned space—whether one intends them to be a single entity or multiple entities, this aspect completely takes them as objects. And so on up to: the aspect of non-self of the stage of Neither-Perception-Nor-Non-Perception takes as objects Neither-Perception-Nor-Non-Perception, its causes, and its cessations; all paths of the category-knowledge classes and the analytical non-cessation of Neither-Perception-Nor-Non-Perception; the analytical non-cessation of all paths of the category-knowledge classes; and all unconditioned space—whether one intends them to be a single entity or multiple entities, this aspect completely takes them as objects.' This is the definitive orthodox doctrine of the Vibhāṣā's evaluators" (end of śāstra citation).