大乘義章 13.52

13.52

第五門中明其得捨成就之義。先明其得。先無今有，名之為得。《毘曇》八解脫義釋有二：一簡聖異凡。八解脫唯是聖人功德，於中前三及四空處有漏解脫唯離欲得，離下欲時得上法故。下三空處無漏解脫有二種得：一離欲得，離下欲時得上法故；二者退得，所謂退根、退聖果時得於本法。第八解脫唯方便得，得八禪已方便修習然後得之。問曰：何故前七解脫有離欲得，滅盡不爾，唯方便得？釋言：前七是離欲法，正違下欲，是故離彼下地欲時便無所待，即便得之。滅盡解脫是滅心法，雖離下欲，上心未已，為是不得。二凡聖通論。凡夫所得，通名解脫。於中前三及四空處有漏解脫，有二種得：一離欲得，義同前釋；二者生得，凡夫從上退生下時得於下法，良以有漏生上失下，故下生時還復得之。餘如前釋。《成實》無文，准義論之，前七解脫唯離欲得，所謂永斷下地欲時得彼解脫。第八不定，於中所有有餘涅槃唯離欲得，無餘涅槃或離欲得或方便得。當報不起是離欲得，所謂遠離非想欲時即便得之。現報盡滅是方便得，用邊際智通滅報得故。羅漢滅定亦方便得。大乘法中，隨事解脫與《毘曇》同，觀空解脫與《成實》同（此一門竟）。

The fifth section explains the meaning of their acquisition, abandonment, and possession. First, explaining their acquisition: when what was previously absent is now present, it is called acquisition. The Abhidharma's explanation of the meaning of the eight liberations has two aspects: First, distinguishing the noble from ordinary beings. The eight liberations are exclusively the merits of noble beings. Among them, the first three and the sāsrava liberations of the four formless bases are acquired solely through detachment from desire, because when one is detached from lower desires, one acquires higher dharmas. The anāsrava liberations of the lower three formless bases have two kinds of acquisition: first, acquisition through detachment from desire, because when one is detached from lower desires, one acquires higher dharmas; second, acquisition through retrogression, which refers to acquiring the original dharma when retrogressing in faculties or retrogressing from a noble fruit. The eighth liberation is acquired solely through practical application (prayoga): having attained the eight dhyānas, one practices with practical application and only then acquires it. Question: Why is it that the first seven liberations can be acquired through detachment from desire, but cessation is not like that and is acquired solely through practical application? Explanation: The first seven are dharmas of detachment from desire and directly counter lower desires; therefore, when one is detached from the desires of those lower stages, one depends on nothing else and immediately acquires them. The liberation of cessation is a dharma that ceases the mind: although one is detached from lower desires, the higher mind has not yet ended, which is why it is not acquired [merely through detachment]. Second, discussing ordinary and noble beings together. That which is attained by ordinary beings is also called liberation in a general sense. Among them, the first three and the sāsrava liberations of the four formless bases have two kinds of acquisition: first, acquisition through detachment from desire, the meaning of which is the same as the previous explanation; second, acquisition through rebirth: when an ordinary being retrogresses and is reborn from an upper stage into a lower one, they acquire the lower dharmas; precisely because with sāsrava [dharmas] being reborn above forfeits the lower, when reborn below they reacquire them. The rest is as explained above. The Tattvasiddhi lacks explicit text, but inferring from its doctrine: the first seven liberations are acquired solely through detachment from desire—that is, when one permanently severs lower desires, one acquires those liberations. The eighth is not fixed: among its varieties, whatever nirvāṇa with remainder there is, it is acquired solely through detachment from desire; nirvāṇa without remainder is acquired either through detachment from desire or through practical application. The non-arising of future retribution is acquired through detachment from desire—that is, when one is far removed from the desires of neither conceptualization nor non-conceptualization, one immediately acquires it. The exhaustion and cessation of present retribution is acquired through practical application, because the summit-gnosis is used to universally extinguish retribution. An arhat's absorption of cessation is also acquired through practical application. In the Mahāyāna, phenomenal liberation is the same as the Abhidharma, and liberation contemplating emptiness is the same as the Tattvasiddhi. (This concludes one section.)