大乘義章 13.86

13.86

次就禪地分別。斷智依未來禪，具九斷智，未來能斷一切結故。四根本禪及與中間，論者不同。依瞿沙說，具八斷智，除欲界中五下結盡，餘皆具足。以欲界中修道煩惱，未來禪斷，非四根本及中間故。依法勝說，具五斷智，謂上二界見三修二。彼說欲界一切結盡唯依未來，不依四禪及中間故，所以不論。如此說者，依四根本及中間禪入聖道者，但斷上界見修煩惱，不斷欲結。欲結先除，依彼空處方便之道，得具色界修惑盡處一種斷智，第四禪中修道煩惱彼能斷故。依四空中下三空處，得具無色煩惱盡處一種斷智，用彼無漏能斷無色修道惑故。非想全無，無漏故（此二門竟）。

Next, distinguishing with respect to the dhyāna levels. The knowledges of abandonment based on the preliminary dhyāna possess all nine knowledges of abandonment, because the preliminary [dhyāna] is able to sever all fetters. As for the four fundamental dhyānas and the intermediate [dhyāna], commentators differ. According to Ghoṣaka, they possess eight knowledges of abandonment, excluding the exhaustion of the five lower fetters in the desire realm, while possessing all the rest; this is because the afflictions of the path of cultivation in the desire realm are severed by the preliminary dhyāna, not by the four fundamentals and the intermediate. According to Dharmaśrī, they possess five knowledges of abandonment, namely the three in seeing and two in cultivation of the upper two realms. He states that the exhaustion of all fetters of the desire realm relies solely on the preliminary [dhyāna], not on the four dhyānas and the intermediate, and therefore they are not discussed. According to such an explanation, those who enter the noble path relying on the four fundamentals and the intermediate dhyāna only sever the afflictions of seeing and cultivation of the upper realms, and do not sever the fetters of desire, the fetters of desire having been eliminated previously. Relying on the preparatory path of the sphere of boundless space, one can possess the one kind of knowledge of abandonment at the locus where the delusions of cultivation of the form realm are exhausted, because the afflictions of the path of cultivation in the fourth dhyāna are severed by that. Relying on the lower three immaterial spheres of the four immaterial [spheres], one can possess the one kind of knowledge of abandonment at the locus where the afflictions of the formless [realm] are exhausted, because using that untainted [path] one can sever the delusions of the path of cultivation of the formless [realm]. The sphere of neither-perception-nor-non-perception has none at all, because it lacks the untainted (this concludes the second subsection).