大乘義章 13.49

13.49

第四門中就處分別。於中有三：一依禪處、二處身處、三境界處。依禪處者，毘曇法中，初二解脫依於初禪二禪修起。何故如是？論言「欲界有二種欲：一者身欲，謂五識中貪染之心；二者心欲，謂意識中貪染之心。故依初禪修不淨觀對治彼欲。初禪地中亦有二欲：一者身欲，謂眼耳身三識身中貪染之心；二者心欲，謂意識中貪染之心。故依二禪修不淨觀對治彼欲。二禪已上無有身欲，故三禪上不復修之。又三禪中樂自地樂，不肯觀彼不淨之事；第四禪中心性寂靜，不喜觀彼不淨之事，故不為之。彼中設有，少故不說。」第三解脫依第四禪。何故如是？觀不淨法以之為淨，難可成就。第四禪中慧力增強，方堪為之；餘禪慧劣，所以不起。又前二種觀欲界色以為不淨，不淨實觀，近則易成、遠之難就，故偏在於初禪二禪。第三解脫觀欲界色以之為淨，淨是假觀，遠則易成、近之難就，故偏在於第四禪中。下設有之，微故不說。次四解脫，當地可知。滅盡解脫，繫屬非想。《成實》八解，通依四禪及三無色。如依初禪觀欲界色內外空寂，為初二解脫。觀色界空，為第三解脫。觀已所得無色定空，為四空解脫。依彼初禪斷滅一切生死因果，為第八解脫。如依初禪，至無所有，類亦同然。依電光定，但得前三及後滅盡，不得中四。何故如是？論言「聖人得四空定，然後觀之無常苦空，名為解脫。電光羅漢不得彼定，無所可觀，為是不得。非想心劣，不發增觀斷結無漏，為是不依。」大乘法中，觀空解脫具依八禪，大乘非想有無漏故。隨事解脫，始同《毘曇》，行修純熟。初三解脫，具依四禪。次四當地。滅盡解脫，依一切地皆得現入（此一門竟）。

In the fourth gate, they are distinguished according to base. There are three aspects: first, the dhyāna base; second, the bodily base; third, the objective base. Regarding the dhyāna base: in the Abhidharma teaching, the first two liberations are cultivated and aroused based on the first dhyāna and the second dhyāna. Why is this? The treatise says: "In the desire realm there are two kinds of desire: first, bodily desire, which refers to the lustful and defiled mind within the five consciousnesses; second, mental desire, which refers to the lustful and defiled mind within the mental consciousness. Therefore, based on the first dhyāna, one cultivates the contemplation of impurity to counteract those desires. In the ground of the first dhyāna there are also two desires: first, bodily desire, which refers to the lustful and defiled mind within the three consciousness bodies of eye, ear, and body; second, mental desire, which refers to the lustful and defiled mind within the mental consciousness. Therefore, based on the second dhyāna, one cultivates the contemplation of impurity to counteract those desires. From the second dhyāna onward there is no bodily desire, so above the third dhyāna one no longer cultivates it. Furthermore, in the third dhyāna one delights in the bliss of its own ground and is unwilling to contemplate those impure things; in the fourth dhyāna the nature of the mind is tranquil, and it does not enjoy contemplating those impure things; therefore it is not performed. Even if there were any in those [higher stages], it is so minor that it is not spoken of." The third liberation is based on the fourth dhyāna. Why is this? Contemplating impure dharmas and taking them to be pure is difficult to accomplish. In the fourth dhyāna, the power of wisdom is amplified and strengthened, so only then is one capable of performing it; in the other dhyānas wisdom is inferior, which is why it does not arise. Furthermore, the first two kinds contemplate the form of the desire realm as impure; impurity is a real contemplation, which is easy to accomplish close by and difficult to achieve from afar; therefore it resides specifically in the first and second dhyānas. The third liberation contemplates the form of the desire realm as pure; purity is a provisional contemplation, which is easy to achieve from afar and difficult to accomplish close by; therefore it resides specifically in the fourth dhyāna. Even if it exists below, it is subtle, so it is not spoken of. The next four liberations are understood according to their respective grounds. The liberation of cessation is tied to neither-perception. In the Tattvasiddhi, the eight liberations are generally based on the four dhyānas and the three formless [absorptions]. For example, based on the first dhyāna, contemplating the internal and external emptiness and stillness of desire-realm form constitutes the first two liberations. Contemplating the emptiness of the form realm constitutes the third liberation. Contemplating the emptiness of the formless concentrations one has already attained constitutes the four formless liberations. Based on that first dhyāna, eradicating all causes and effects of saṃsāra constitutes the eighth liberation. Just as with reliance on the first dhyāna, up through nothingness, the rest are analogous. Based on the lightning-flash samādhi, one only attains the first three and the final cessation, not the middle four. Why is this? The treatise says: "Noble ones attain the four formless concentrations, and thereafter contemplate them as impermanent, suffering, and empty; this is called liberation. An arhat of the lightning-flash does not attain those concentrations and has nothing to contemplate; therefore they do not attain them. Because the mind of neither-perception is weak, it does not give rise to the enhanced contemplation of untaintedness that severs fetters; therefore it is not relied upon." In the Mahāyāna teaching, the liberation of contemplating emptiness is fully based on the eight dhyānas, because in the Mahāyāna, neither-perception has the untainted. As for the liberation according with phenomenal matters, it is initially the same as in the Abhidharma; once the practice is cultivated to full maturity, the first three liberations are fully based on the four dhyānas. The next four belong to their respective grounds. The liberation of cessation can be actualized and entered based on all grounds. (This concludes the first gate.)