俱舍論疏 8.201

8.201

論「又無色界至皆是虛妄」，第二無色應有破也。此前破雙破兩說，謂壽量中間及近天中間。此唯破壽量中間，不破近天中也，以無色界無入天法會等故。論「然不說彼至伽陀中說」，引文證也。「嗢拕喃」者，此云集施。「伽陀」者，此云頌，舊云偈者訛也。「總集諸賢聖」者，順解脫分已上名賢，見道已上說名為聖。「四靜慮各十」者，賢有二人，謂起七方便未起七方便生上界者。聖有八人，謂七善士趣及阿羅漢。「三無色」，無三中般。「非想」者，又闕上流，最初生彼天者無上流故，非無從餘下天上流來者。

[On the] Śāstra's [words], "Moreover, [the beings in] the formless realm... are all fabricated": this is the second refutation, [showing that] the formless realm would have [intermediate parinirvāṇa]. The preceding refutation refuted both positions together—namely, the middle of the lifespan and the middle near the gods. This one refutes only the middle of the lifespan and does not refute the middle near the gods, because in the formless realm there is no gathering for heavenly Dharma, etc. [On the] Śāstra's [words], "Yet it is not spoken of in... What is stated in the Gāthās": this cites textual evidence. "Udāna" means collected discourses. "Gāthā" means verse; the old translation "jie" is an error. "Gathering together all the noble and worthy": those at the stage of the aids to liberation (mokṣabhāgīya) and above are called "worthy"; those on the path of seeing (darśanamārga) and above are called "noble". "Ten each in the four dhyānas": there are two worthy persons, namely, those who have generated the seven preliminary practices and those who have not generated the seven preliminary practices who are born in the higher realms. There are eight noble persons, namely, the seven good destinies and the arhat. "Three formless [realms]": lacking the three [types of] intermediate parinirvāṇa. "Neither-perception-nor-non-perception": furthermore, it lacks the upward-flowing (ūrdhvasrotas), because one who is initially born in that heaven cannot flow upward, though this does not mean there are none who flow upward from other, lower heavens.