俱舍論疏 5.49

5.49

論「前無想定至非非想處」，第二依地差別。《婆沙》一百五十二「問：何故下無無想定？一說云：下諸地有歡戚受，行相麁動難可除滅。第四靜慮唯有處中受，行相微細易可斷滅故。問：何故無色無此定耶？答：唯有異生計習此定，以為能證無想涅槃。無色界中無有無想異熟可計，故無想定於彼亦無。」《正理論》云「前無想定在色界邊地，今滅盡定在無色邊地。以在非想非非想處，所受生身是最上業所牽引故，說名有頂。或有邊際故名有頂，如樹邊際說名樹頂。唯此地中有滅盡定，何緣下地無此定耶？厭背一切心，及邊際心斷，方能得此勝解脫故。謂由二緣立此解脫：一者厭背一切心故、二者邊際心暫斷故。若於下地有此定者，便非厭背一切種心，以未能厭上地心故；亦不名為邊際心斷，以上地心猶未斷故。應名厭背少分諸心，亦復應名中際心斷。」

[On] the treatise's: 'The former non-conception absorption ... the sphere of neither-perception-nor-non-perception': second, this explains the difference in supporting stage. The Vibhāṣā, fascicle 152, says: 'Question: Why is there no non-conception absorption in the lower stages? One explanation says: In the lower stages there are sensations of joy and sadness; their aspect is coarse and turbulent, difficult to eliminate. In the fourth dhyāna there is only equanimous sensation, whose aspect is subtle and easy to sever. Question: Why is there no such absorption in the formless realm? Answer: Only ordinary beings mistakenly practice this absorption, thinking it capable of realizing the nirvāṇa of non-conception. In the formless realm there is no vipāka of non-conception to be misconstrued; hence the non-conception absorption does not exist there either.' The Nyāyānusāra states: 'The former non-conception absorption is in the bordering stage of the form realm, while this absorption of cessation is in the bordering stage of the formless realm. Because it is in the sphere of neither-perception-nor-non-perception, the physical body one takes is propelled by the highest karma, and is thus called the pinnacle of existence (bhavāgra); or because it is the boundary limit of existence, it is called bhavāgra, just as the top of a tree is called the treetop. Only in this stage is there the absorption of cessation. For what reason is there no such absorption in the lower stages? It is because only when one is averse to all mind and when the boundary mind is severed can one attain this superior liberation. That is to say, this liberation is established due to two conditions: first, being averse to all mind; second, temporarily severing the boundary mind. If this absorption existed in the lower stages, one would not be averse to all kinds of mind, as one would not yet be averse to the minds of the higher stages; nor could it be called the severance of the boundary mind, since the minds of the higher stages would not yet be severed. It would have to be called being averse to a fraction of minds, and it would also have to be called the severance of an intermediate mind.'