大乘義章 13.51

13.51

次論境處。依如《毘曇》，初三解脫觀欲界法以為境界，空處、識處、無所有處有漏解脫，唯緣自地及上地法以為境界。彼解脫道唯緣自地，勝進道者得緣上地。問曰：何故不緣下法？非背捨故。又緣下者是無礙道，非解脫故。此三處中，無漏解脫所緣苦集，唯自及上，不緣下地，無色不緣下有漏故。滅諦亦爾，良以不緣下有漏故，亦不緣彼對治之滅。道諦之中，自地及上一切皆緣，下則不定。若依下禪發無漏道治下過者，一切不緣。亦以不緣下有漏故，不緣彼治。能治自地及上過者，通得緣之。非想解脫，唯緣自地有漏為境。滅盡無緣，不須論之。成實法中，初二解脫境在欲界，第三解脫境在色界，四空解脫境在四空，滅盡無境。大乘法中，觀空解脫與《成實》同，隨事解脫與《毘曇》同。

Next, discussing the sphere of objects. According to the Abhidharma, the first three liberations contemplate the dharmas of the desire realm as their sphere of objects. The sāsrava liberations of the base of infinite space, base of infinite consciousness, and base of nothingness cognize only the dharmas of their own stage and higher stages as their sphere of objects. Their path of liberation cognizes only their own stage, whereas the path of superior progress may cognize higher stages. Question: Why do they not cognize lower dharmas? Because [a liberation] is a turning away from and discarding [of lower stages]. Furthermore, that which cognizes lower stages is the unobstructed path, not liberation. Among these three bases, the suffering and origination cognized by the anāsrava liberations pertain only to their own and higher stages, not cognizing lower stages, because the formless realm does not cognize lower sāsrava [dharmas]. The truth of cessation is likewise: precisely because it does not cognize lower sāsrava [dharmas], it also does not cognize the cessation that counteracts them. Within the truth of the path, all of its own stage and higher stages are cognized, while lower stages are not fixed. If one relies on a lower dhyāna to produce an anāsrava path to counteract lower faults, none of them are cognized. This is also because, not cognizing lower sāsrava [dharmas], it does not cognize their antidotes. Those capable of counteracting faults of its own and higher stages may all be cognized. The liberation of the base of neither conceptualization nor non-conceptualization cognizes only the sāsrava [dharmas] of its own stage as its sphere of objects. The [liberation of] cessation has no cognitive object, so there is no need to discuss it. In the Tattvasiddhi system, the spheres of objects of the first two liberations are in the desire realm, that of the third liberation is in the form realm, those of the four formless liberations are in the four formless realms, and cessation has no sphere of objects. In the Mahāyāna, the liberation contemplating emptiness is the same as the Tattvasiddhi, while the phenomenal liberation according with events is the same as the Abhidharma.