大乘義章 13.48

13.48

第三門中就位分別。《毘曇》八解脫釋有二：一簡聖異凡。八解唯是那含、羅漢二人所得，那含人中極多成八，少則不定；羅漢人中極多成八，極少成七，除滅盡定，以滅盡定俱解脫人方始得故。問曰：八中初三解脫貪欲對治，那含、羅漢已出貪欲，何故修乎？釋言：此三是防過行，非斷過行。聖人畏退起下煩惱，故修此三，不為斷欲。問曰：云何知此三種非斷過行？論言「初二依於初禪二禪修起，第三依於四禪修起。貪欲對治必在未來，故知此三非斷過行。」問曰：須陀、斯陀之人何故不得？釋言：初三依四禪起，後五在於四空地中，須陀、斯陀不得八禪，為是不得。問曰：凡夫亦得八禪，何故不得？以其所得有退轉故，不名解脫。準《大智論》，此義決定。二凡聖通論。前三解脫及四空處有漏解脫，或凡夫得，或是那含、羅漢人得。若凡夫時修得八禪則凡夫得，若得聖已方修八禪則是那含、羅漢人得。彼阿那含初成名得，阿羅漢人有故名得。空處、識處、無所有處無漏解脫及滅盡解脫，唯是那含、羅漢人得。問曰：此等，須陀、斯陀何故不得？以其不得八禪定故。《毘曇》如是。《成實》八解唯在賢聖，不通凡夫。就賢聖中，唯在修道及無學道，不通見諦。於彼修道及無學中，觀空之行通名解脫，不簡無礙、解脫之別。就中初二修起在於斯陀含行至那含向，欲界地中煩惱治故，成在那含。次四修成在羅漢行，上二界中煩惱治故。非想解脫始修在於羅漢行中，成在無學。滅盡解脫，唯在無學。大乘法中，種性以上一切具足。若復通論，善趣位中亦分得之。位別如是。

In the third gate, they are distinguished according to stage. In the Abhidharma, the eight liberations are explained in two ways: First is distinguishing the noble from the ordinary. The eight liberations are attained only by two kinds of persons: the anāgāmin and the arhat. Among anāgāmins, at most eight are accomplished, and the fewer are indeterminate; among arhats, at most eight are accomplished, and at least seven are accomplished, excluding the samādhi of cessation, because only persons liberated both ways can initially attain the samādhi of cessation. Question: Among the eight, the first three liberations are antidotes to lustful greed; since anāgāmins and arhats have already transcended lustful greed, why do they cultivate them? Explanation: These three are practices to guard against faults, not practices to sever faults. Because noble ones fear falling back and giving rise to lower defilements, they cultivate these three; it is not to sever greed. Question: How is it known that these three are not practices to sever faults? The treatise says: "The first two are cultivated and aroused based on the first and second dhyānas; the third is cultivated and aroused based on the fourth dhyāna. The antidote to lustful greed must be in the anāgamya [concentration]; therefore we know that these three are not practices to sever faults." Question: Why do srotāpannas and sakṛdāgamins not attain them? Explanation: The first three arise based on the four dhyānas, and the last five are in the four formless grounds; because srotāpannas and sakṛdāgamins do not attain the eight dhyānas, they do not attain them. Question: Ordinary persons also attain the eight dhyānas; why do they not attain [the liberations]? Because what they attain is subject to falling back, they are not called liberations. According to the Mahāprajñāpāramitopadeśa, this meaning is definitive. Second is the shared discussion of ordinary persons and noble ones. The first three liberations and the tainted liberations of the four formless stations may be attained by ordinary persons, or by anāgāmins and arhats. If when an ordinary person they cultivate and attain the eight dhyānas, then ordinary persons attain them; if they cultivate the eight dhyānas only after attaining noble status, then anāgāmins and arhats attain them. That anāgāmin is said to "attain" upon initial accomplishment, while the arhat is said to "attain" by possessing them. The untainted liberations of the stations of [infinite] space, [infinite] consciousness, and nothingness, as well as the liberation of cessation, are attained only by anāgāmins and arhats. Question: Why do srotāpannas and sakṛdāgamins not attain these? Because they do not attain the eight dhyāna concentrations. Such is the Abhidharma. In the Tattvasiddhi, the eight liberations are found only among the worthy and noble, not extending to ordinary persons. Among the worthy and noble, they are only in the path of cultivation and the path of the non-learner, not extending to the seeing of the truths. In that path of cultivation and [path of] the non-learner, the practice of contemplating emptiness is collectively called liberation, without differentiating between the unobstructed [path] and liberation. Among them, the first two are cultivated and aroused from the practice of the sakṛdāgamin up to the approach to the anāgāmin, because they counteract defilements in the desire realm ground; they are accomplished in the anāgāmin. The next four are cultivated and accomplished in the practice of the arhat, because they counteract defilements in the upper two realms. The liberation of neither-perception is initially cultivated in the practice of the arhat, and is accomplished in the non-learner. The liberation of cessation is only in the non-learner. In the Mahāyāna teaching, from the lineage stage upward, all are fully possessed. If discussed more broadly, they are also partially attained in the stage of good destinies. Such is the distinction of stages.