俱舍論頌疏論本 5.25

5.25

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.