俱舍論頌疏論本 5.25

5.25

釋曰：二定依欲色者，釋依身也。二定者，謂無想定、滅盡定，此二俱依欲、色身起。問：「先無想定不依無色，理在不疑，何故滅定不依無色？」答：「命根依二法轉：一色、二心。若於欲、色起滅盡定，時雖復無心，命根依色轉。生於無色已無色身，若起滅盡定便無色、心，命依何轉？是則斷滅，非謂入定，故無色界不起滅定也。」論云：「若有人不許亦依色界起無想定，便違此文。謂本論言：或有是色有，此有非五行，謂色纏有情，或生有想天，住不同類心，或入無想定，或入滅盡定，或生無想天。已得入無想，是謂是色有，此有非五行。」解云：依《婆娑》有說不許色界起無想定，故引本論顯彼非也。或有是色有者，是色界有情也。此有非五行者，雖色有情不具五蘊也。過去迦葉佛說五蘊為五行，此有四類：一、生有想天，住不同類心，生有想天者，色界天中除無想天，餘天名有想也。於有想天起無色界心及無漏心，與色界心類不同故，名不同類也。此唯有色、行二蘊，無餘三蘊，非色繫故。二、生有想天已入無想定。三、生有想天已入滅盡定。四、生無想天已得入無想異熟。此後三類受、想、識滅，唯有色、行二蘊，故此四類不具五行。此本論文既言生有想天，或入無想定，或入滅盡定，故知二定色界起也。

The commentary says: "The two absorptions are based on desire and form" explains the physical basis. "The two absorptions" refers to the non-conceptual absorption and the absorption of cessation; both of these are generated based on a body of the desire or form realms. Question: "That the previous non-conceptual absorption is not based on the formless realm is beyond doubt; why is the absorption of cessation not based on the formless realm?" Answer: "The life-faculty functions based on two dharmas: first, form; second, mind. If one generates the absorption of cessation in the desire or form realms, although there is no mind at that time, the life-faculty functions based on form. When born into the formless realm, there is already no physical body of form; if one were to generate the absorption of cessation, there would be neither form nor mind—on what would life function? That would be total annihilation, not entering absorption; therefore, the absorption of cessation is not generated in the formless realm." The treatise says: "If someone does not allow that the non-conceptual absorption is also generated based on the form realm, they contradict this text. For the fundamental treatise says: 'There may be an existence of form, but this existence is not of the five conditioning factors; that is, a sentient being bound to form, who either is born among the devas with conceptualization and abides in a mind of a disparate category, or enters the non-conceptual absorption, or enters the absorption of cessation, or is born among the non-conceptual devas having already attained entry into the non-conceptual [state]—this is called an existence of form, but this existence is not of the five conditioning factors.'" The explanation says: According to the *Vibhāṣā*, there was an opinion that did not allow that the non-conceptual absorption is generated in the form realm; therefore it cites the fundamental treatise to show that they are wrong. "There may be an existence of form" refers to sentient beings of the form realm. "This existence is not of the five conditioning factors" means that although they are sentient beings of form, they do not possess the five skandhas. The past Buddha Kāśyapa spoke of the five skandhas as the five conditioning factors. There are four categories of these: First, being born among the devas with conceptualization and abiding in a mind of a disparate category. "Being born among the devas with conceptualization" means that among the devas of the form realm, excluding the non-conceptual devas, the remaining devas are called 'with conceptualization.' When in the heavens with conceptualization one generates a mind of the formless realm or an uncontaminated mind, because its category is different from the mind of the form realm, it is called 'disparate.' In this state there are only the two skandhas of form and conditioning factors, and no remaining three skandhas, because they are not bound to form. Second, having been born among the devas with conceptualization, having entered the non-conceptual absorption. Third, having been born among the devas with conceptualization, having entered the absorption of cessation. Fourth, having been born among the non-conceptual devas, having already attained entry into non-conceptual retribution. In these latter three categories, feeling, conceptualization, and consciousness have ceased, and there are only the two skandhas of form and conditioning factors; therefore, these four categories do not possess the five conditioning factors. Since this text of the fundamental treatise states that being born among the devas with conceptualization, one 'either enters the non-conceptual absorption, or enters the absorption of cessation,' we know that both absorptions are generated in the form realm.