大乘義章 13.50

13.50

依身處者，依如《毘曇》，初三解脫唯在欲界，三天下人堪任修起；非餘處身，以是欲界貪欲治故，不在上界。問曰：初禪猶有身心兩種之欲，何故上界不修此治？釋言：初禪雖有二欲，然此正治貪婬之患；上界已離，為是不修。欲界六天雖有貪欲，著樂情深不能修起；欝單越人著欲雖薄，慧力微劣，為是不修；餘趣障難，又無禪定，是以不起。次四解脫，三界身中皆得修起。其有漏者從下修起，然後上生；其無漏者，下及當地皆得修起。滅盡解脫，欲界修起，非上二界。問曰：何故無色等得上修起，滅盡不爾？論言「禪定，三種力起：一者因力，由過所修為自分因，故現能起。二者業力，以今修習生上業故，迭相資發在上能起。三方便力，謂火災等怖令修起。由是三力，故上修起。滅定唯從說力而生，欲界有佛說滅定法，故得修起；上無說者，故不修起。」若依《成實》，初二解脫唯欲界身而得修起，名欲界身以為內故。第三欲色皆得修起。後五解脫，三界皆起。大乘法中，始同二乘，究竟終成於一切處皆起一切（此二門竟）。

Regarding the bodily base: according to the Abhidharma, the first three liberations can only be cultivated and aroused in the desire realm by people of the three continents; not in the bodies of other realms, because these are antidotes to the lustful greed of the desire realm, so they are not in the upper realms. Question: Since the first dhyāna still has both bodily and mental desires, why is this antidote not cultivated in the upper realms? Explanation: Although the first dhyāna has the two desires, this directly counteracts the affliction of sexual lust; since the upper realms are already free from this, it is not cultivated there. Although the six deva realms of the desire realm have lustful greed, their attachment to pleasure is profound, so they cannot cultivate and arouse it; although the people of Uttarakuru have weak attachment to desire, their power of wisdom is slight and inferior, so they do not cultivate it; the other destinies have obstructions and difficulties, and also lack dhyāna concentrations, so it does not arise in them. The next four liberations can be cultivated and aroused in bodies across all three realms. The tainted ones are cultivated and aroused from below and then one is born above; the untainted ones can be cultivated and aroused both below and in their respective grounds. The liberation of cessation is cultivated and aroused in the desire realm, not in the upper two realms. Question: Why can the formless and other [concentrations] be cultivated and aroused above, but cessation cannot? The treatise says: "Dhyāna concentrations arise through three kinds of power: First, the causal power: due to past cultivation serving as the cause of their own kind, they can now arise. Second, the power of karma: because one presently cultivates the karma to be born above, mutually reinforcing and stimulating each other, they can arise above. Third, the power of expedients: namely, fears such as the fire disaster cause one to cultivate and arouse them. Due to these three powers, they are cultivated and aroused above. The samādhi of cessation is born solely from the power of teaching. In the desire realm there are Buddhas who preach the dharma of the samādhi of cessation, so it can be cultivated and aroused; above there is no preacher, so it is not cultivated and aroused." According to the Tattvasiddhi, the first two liberations can be cultivated and aroused only in a desire-realm body, because the desire-realm body is called 'internal.' The third can be cultivated and aroused in both the desire and form realms. The latter five liberations arise in all three realms. In the Mahāyāna teaching, it is initially the same as the two vehicles, but ultimately and definitively all of them arise in all places. (This concludes the second gate.)