大乘義章 13.55

13.55

第六門中辨其優劣。於中約對八勝處及十一切入以辨優劣。八勝及與十一切入，後當具論。《毘曇》唯就初三解脫，望八勝等以辨優劣。初三解脫，總相觀故，最以為下；八勝次廣，說以為中；十一切入，最廣觀故，說以為上。《成實》不爾，彼論宣說：十一切入，假想觀故，最以為下；八勝處者，初是有漏、後是無漏，說以為中；八解脫者，唯是無漏，說以為上。於中下者在於外凡，中者在於內凡已去，上者在於修道已上。八解脫義，釋之麁爾。

The sixth section determines their relative superiority and inferiority. Therein, their superiority and inferiority are determined by contrasting them with the eight bases of mastery (aṣṭāv abhibhv-āyatanāni) and the ten universal bases (daśa kṛtsnāyatanāni). The eight bases of mastery and the ten universal bases will be fully discussed later. The Abhidharma evaluates superiority and inferiority only in terms of the first three liberations in comparison to the eight bases of mastery and so on: the first three liberations, because they contemplate general characteristics, are considered the lowest; the eight bases of mastery are more extensive, so they are said to be intermediate; the ten universal bases, because they contemplate most extensively, are said to be the highest. The Tattvasiddhi is not like this; that treatise proclaims: the ten universal bases, because they are contemplations of conceptual imagination, are considered the lowest; the eight bases of mastery, being initially sāsrava and ultimately anāsrava, are said to be intermediate; the eight liberations, being exclusively anāsrava, are said to be the highest. Among them, the lowest pertains to external ordinary beings; the intermediate pertains from internal ordinary beings onward; the highest pertains from the path of cultivation (bhāvanā-mārga) and above. The meaning of the eight liberations has been roughly explained thus.