俱舍論疏 29.50

29.50

論「餘地亦有至非增上故」，述欲界聞慧亦有此三。於三定中亦有三種，非增上故，不立解脫。初、二定中亦有第三，於四定中亦有初、二，以非增上，故不建立。《正理論》云「雖欲界中亦容得有，而為欲界貪所淩雜，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（三定樂伏，四定淨伏）。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，欲界欲貪所淩雜故。初二定中不淨伏故，第三定中樂所迷故，故皆不立淨解脫也（已上論文）。」

The passage of the treatise starting with "The other stages also possess them... until: because they are not predominant" explains that the wisdom arisen from hearing in the desire realm also possesses these three. In the third dhyāna there are also three types; but because they are not predominant, they are not established as liberations. In the first and second dhyānas there is also the third, and in the fourth dhyāna there are also the first and second; because they are not predominant, they are not established. The Nyāyānusāra says: "Although they can also occur in the desire realm, because they are intermingled and suppressed by the greed of the desire realm, the designation of the two liberations is not established. Although they can also occur in the third and fourth dhyānas, being far from what is to be counteracted, their power is weak, and furthermore, they are subdued by joy and purity; hence they do not receive the designation (subdued by joy in the third dhyāna, and subdued by purity in the fourth dhyāna). The third liberation relies on the final dhyāna because it is free from the eight afflictions and the mind is clear and pure. The fourth along with its threshold stage are established with the designation of the 'final dhyāna'. Although similar wholesome roots exist in lower stages, because they are not predominant, they are not called liberations, because they are intermingled and suppressed by the sensual greed of the desire realm. Because they are subdued by impurity in the first and second dhyānas, and because one is deluded by joy in the third dhyāna, the pure liberation is in neither case established (above is the text of the treatise)."