俱舍論記 29.36

29.36

「初二解脫至非增上故」者，釋第三句。初二解脫，一一通依初、二靜慮。初、二亦攝近分、中間，能治欲界眼識所引顯色貪故、能治初定眼識所引顯色貪故，故初、二解脫但依初、二定。此釋二、二定。又《正理》云「何緣此中厭逆色想，可得說與喜受相應？地力使然，如苦、集智（已上論文）。」第三解脫唯觀淨色令貪不起。此極為難，要依勝定方可得成，故依第四。以第四定離八災患，心澄淨故。此釋一一定。餘三、四定及欲界地，亦有初、二相似解脫。餘初、二、三定及欲界地，亦有第三相似解脫，而不建立，非增上故。故《正理》云「初、二解脫一一通依初、二靜慮，能治欲界、初靜慮中顯色貪故。初、二通攝近分、中間，五地皆能起初、二故。欲及初定有顯色貪，由眼識身所引起故。為解脫彼，初、二定中建立初、二不淨解脫。二、三定中眼識無故，亦無所引緣顯色貪。復三、四定中無不淨解脫。初、二解脫相似善根，雖欲界中亦容得有，而為欲界貪所凌雜，故不建立二解脫名。三、四定中雖亦得有，去所治遠，勢力微劣，又樂淨伏故，不得名第三解脫。依後靜慮離八災患，心澄淨故，第四并近分立後靜慮名。相似善根下地雖有，非增上故，不名解脫，欲界欲貪所凌雜故，初、二定中不淨伏故，第三定中樂所迷故，又並八災所擾亂故（已上論文）。」

"The first two deliverances... because they are not predominant": this explains the third line. The first two deliverances each generally rely upon the first and second dhyānas. The first and second [dhyānas] also encompass the preliminary stages (sāmantaka) and the intermediate [dhyāna]. Because they can counter the craving for visible color induced by the visual consciousness of the desire realm, and because they can counter the craving for visible color induced by the visual consciousness of the first dhyāna, the first two deliverances rely only on the first two dhyānas. This explains [why each relies on] two dhyānas. Furthermore, the Nyāyānusāra says: "For what reason can the perception of repulsive matter here be said to be associated with pleasant feeling? It is caused by the force of the stage, just like the cognition of suffering and the cognition of the origin (above is the treatise text)." The third deliverance contemplates only pure color to prevent craving from arising. This is extremely difficult; it must rely on a superior concentration before it can be achieved, and therefore it relies on the fourth [dhyāna]. Because the fourth dhyāna is free from the eight afflictions and the mind is clear and pure. This explains [why it relies on] one [single] stage. In the other stages—the third and fourth dhyānas and the desire realm—there are also similar deliverances corresponding to the first two. In the other stages—the first, second, and third dhyānas and the desire realm—there is also a similar deliverance corresponding to the third, but they are not established as such because they are not predominant. Therefore the Nyāyānusāra says: "The first two deliverances each generally rely upon the first and second dhyānas because they counter craving for visible color in the desire realm and the first dhyāna. The first and second [dhyānas] generally encompass the preliminary stages and intermediate [dhyāna], for all five stages can give rise to the first and second [deliverances]. The desire [realm] and the first dhyāna have craving for visible color because it is induced by the visual consciousness aggregate. To deliver from that, the first two deliverances of impurity are established in the first and second dhyānas. In the second and third dhyānas, because there is no visual consciousness, there is also no craving directed toward visible color induced by it. Furthermore, in the third and fourth dhyānas, there is no deliverance of impurity. Although similar wholesome roots of the first two deliverances may also be found in the desire realm, they are confused and mixed by the craving of the desire realm, and hence are not given the name of the two deliverances. Although they can also be found in the third and fourth dhyānas, they are far removed from their counteragents, their strength is weak and inferior, and because they are suppressed by the bliss of the pure, they cannot be called the third deliverance. Relying on the final dhyāna, free from the eight afflictions, where the mind is clear and pure, the fourth [dhyāna] along with its preliminary stage is established under the name of the final dhyāna. Although similar wholesome roots exist in the lower stages, because they are not predominant, they are not called deliverances, because in the desire realm they are confused and mixed by desire-greed, in the first and second dhyānas they are subdued by impurity, in the third dhyāna they are deluded by bliss, and they are also disturbed by the eight afflictions (above is the treatise text)."