大乘義章 13.47

13.47

第二門中辨其體性。五義分別：一假實分別。有人說言：八解脫唯用假人為體，良以煩惱繫縛假人，故人得脫即為脫體。復有說者：唯實為體。此皆大偏。論解脫人，假者為體；說解脫德，實法為體，故經中說為慧脫、心脫。義既兩兼，何得偏取？二就有為無為分別。毘曇法中，八俱有為，前七是其有為心法，第八有為非色法。成實法中，前七有為，第八無為，彼說數滅為第八故。大乘法中，隨事解脫，始同《毘曇》，終皆無為；觀空解脫，始同《成實》，究竟終成一切無為，不生滅故。三就有漏無漏分別。毘曇法中，初三後二一向有漏，前三事觀故是有漏，非想邊地聖不居中故是有漏，滅定繫屬非想法故亦是有漏；中間三種通漏無漏。成實法中，一切無漏，故彼論言「是空性故，一切無漏。」大乘法中，前之七種始學有漏、終成無漏，第八一種一向無漏。故《地持》中說滅盡定以為聖住。四心非心相對分別。前七心法，第八非心。五三善分別。無貪瞋癡是其三善。毘曇法中，初三是其無貪善。問曰：初三若無貪性，何故經中說為觀色？觀是慧性，云何無貪？釋言：此乃相近說之。無貪善根與慧相隨方能離貪，故從強伴說之為觀。雖說為觀，無貪為主，壞貪欲故。問曰：初二是不淨觀，壞貪可爾；第三淨觀，云何壞貪？釋言：是中雖作淨觀，為壞貪欲，故名無貪。問曰：不淨壞貪是得，何須淨觀？論言：行者為欲自試。若見不淨，不生貪欲，未足為奇；見淨不貪，方乃為奇，故為此觀。又復行者若不觀淨就之除貪，復見淨色或容起貪，為防是過，故先觀淨就之調心。問曰：不淨能破貪欲，復須淨觀助破貪者，親想治瞋，何故不作怨想助之？釋言：淨想非一向過。如觀佛身寶色等相，不生欲染，故作淨想助破貪欲；怨想唯過，故不為之。又貪難斷，故須淨觀助而破之；瞋恚易除，故唯親想獨能破遣。次四解脫是無癡性，慧為體故。故《雜心》云「如勝色想，體性是慧。」第八非心，三善不收。成實法中，前七慧性，以空觀故。第八無為，三善不攝。大乘法中，隨事解脫與《毘曇》同，觀空解脫與《成實》同。體性如是。

The second gate distinguishes their essential nature. There are five analyses: First is the analysis in terms of conventional versus real. Some say: the eight liberations have only the conventional person as their essence, simply because defilements bind the conventional person, so when the person attains liberation, [the person] is the essence of liberation. Others say: only real dharmas are their essence. Both of these are overly biased. If one discusses the person who is liberated, the conventional [person] is the essence; if one speaks of the virtues of liberation, real dharmas are the essence. Therefore, the sūtras speak of liberation through wisdom and liberation of mind. Since the meaning encompasses both, how can one take just one side? Second is the analysis in terms of the conditioned and the unconditioned. In the Abhidharma teaching, all eight are conditioned: the first seven are conditioned mental dharmas, and the eighth is a conditioned non-material dharma. In the Tattvasiddhi teaching, the first seven are conditioned and the eighth is unconditioned, because that treatise explains cessation through deliberation as the eighth. In the Mahāyāna teaching, the liberation according with phenomenal matters is initially the same as in the Abhidharma, but ultimately all are unconditioned; the liberation of contemplating emptiness is initially the same as in the Tattvasiddhi, but ultimately and definitively becomes completely unconditioned, because there is neither arising nor ceasing. Third is the analysis in terms of the tainted and the untainted. In the Abhidharma teaching, the first three and the last two are exclusively tainted: the first three are tainted because they are phenomenal contemplations; the border station of neither-perception[-nor-non-perception] is tainted because noble ones do not reside in it; and the samādhi of cessation is also tainted because it is tied to the station of neither-perception. The middle three kinds are both tainted and untainted. In the Tattvasiddhi teaching, all are untainted; hence that treatise says, "Because their nature is emptiness, all are untainted." In the Mahāyāna teaching, the first seven are tainted when beginning to train, and ultimately become untainted; the eighth alone is exclusively untainted. Therefore, the Bodhisattvabhūmi explains the samādhi of cessation as the dwelling of the noble ones. Fourth is the comparative analysis of mind versus non-mind. The first seven are mental dharmas; the eighth is non-mind. Fifth is the analysis in terms of the three wholesome [roots]. Non-greed, non-hatred, and non-delusion are the three wholesome [roots]. In the Abhidharma teaching, the first three have non-greed as their wholesome [essence]. Question: If the first three are by nature non-greed, why do the sūtras speak of them as "contemplating form"? Contemplation is by nature wisdom; how can it be non-greed? Explanation: This is stated according to association. The wholesome root of non-greed can abandon greed only when accompanying wisdom, and thus it is spoken of as "contemplation" in terms of its dominant companion. Although it is spoken of as contemplation, non-greed is the primary factor, because it destroys lustful greed. Question: The first two are contemplations of impurity, so it is understandable that they destroy greed; how does the third, the contemplation of purity, destroy greed? Explanation: In this [third liberation], although one performs the contemplation of purity, it is for the purpose of destroying lustful greed; therefore it is called non-greed. Question: Destroying greed through impurity is effective; what need is there for the contemplation of purity? The treatise says: The practitioner wishes to test themselves. If one sees impurity and does not give rise to lustful greed, that is not yet remarkable; only when one sees purity and does not feel greed is it truly remarkable. Hence this contemplation is performed. Furthermore, if a practitioner does not contemplate purity to eliminate greed with respect to it, upon seeing pure form again they might still give rise to greed; to guard against this error, they first contemplate purity and tame their mind with respect to it. Question: Impurity can destroy lustful greed, and one further needs the contemplation of purity to assist in destroying greed; when the thought of a loved one counteracts anger, why does one not also make use of the thought of an enemy to assist it? Explanation: The thought of purity is not entirely a fault. For instance, contemplating the marks of the Buddha's body, his jewel-like colors, and the like does not give rise to lustful defilement; hence one forms the thought of purity to assist in destroying lustful greed. The thought of an enemy is purely a fault, so one does not employ it. Furthermore, greed is difficult to sever, so one must use the contemplation of purity to assist in destroying it; anger is easily eliminated, so the thought of a loved one alone can dispel it. The next four liberations have the nature of non-delusion, because wisdom is their essence. Hence the Saṃyuktābhidharmahṛdaya says: "Like the thought of superior forms, their essential nature is wisdom." The eighth is non-mind and is not subsumed under the three wholesome [roots]. In the Tattvasiddhi teaching, the first seven are by nature wisdom, because they are contemplations of emptiness. The eighth is unconditioned and not subsumed under the three wholesome [roots]. In the Mahāyāna teaching, the liberation according with phenomenal matters is the same as the Abhidharma, and the liberation of contemplating emptiness is the same as the Tattvasiddhi. Such is their essential nature.