Visuddhimagga X-15

Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti,

关于此（超越之）意，因为贪于所缘者是不能有想的超越，

Ñ(X,15): Herein, there is no surmounting of these perceptions in one whose greed for the object [of those perceptions] has not faded away;

samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti.

若超越了想的时候则超越所缘，

Ñ: and when the perceptions have been surmounted, their objects have been surmounted as well.

Tasmā ārammaṇasamatikkamaṃ avatvā ‘‘tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. Tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto.

所以不说所缘的超越，而在《分别论》中只说想的超越，即：「此中什么是色想？于色界定入定者的（善想），或生（色界）者的（异熟想），或现法乐住者的（唯作）想、想念、已想念，是名色想。因为这色想的超越之故，所以说『一切色想超越故』」。

Ñ: That is why in the Vibhaṅga only the surmounting of the perceptions and not that of the objects is mentioned as follows: 'Herein, what are perceptions of matter? They are the perception, perceiving, perceivedness, in one who has attained a fine-material-sphere attainment or in one who has been reborn there or in one who is abiding in bliss there in this present life. These are what are called perceptions of matter. These perceptions of matter are passed, surpassed, surmounted. Hence, "With the complete surmounting of perceptions of matter" is said' (Vbh. 261).

Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiññeva ārammaṇe paṭhamajjhānādīni viya. Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.

因为此等（无色）定是由于超越所缘而得，不像初禅等（色界定）可在同一所缘中而得，所以亦用超越所缘而解释此意。

Ñ: But this commentary should be understood to deal also with the surmounting of the object because these attainments have to be reached by surmounting the object; they are not reached by retaining the same object as in the first and subsequent jhānas.