大乘義章 14.13

14.13

次對餘門辨定優劣。於中以初八一切處對八勝處及八解中初三解脫辨定優劣。依如《成實》，一切處下一向有漏，起在外凡。八勝為中。初學有漏，終成無漏，起在內凡。解脫最上，一向無漏，起在修道。若依《毘曇》，前三解脫總相觀故，說為最下。八勝次廣，說以為中。一切八入者最為廣觀，說為上。《大智論》中亦同此說，故彼文言「下品之行名為背捨，中品行名為勝處，上品之行名一切處。是義云何？始修背捨，五欲事中不須喜樂，未盡漏故，中間生結，愛著淨色。復懃精進斷此著心，知此淨色從心想生，譬如幻師見於幻事不生著心，是時背捨轉名勝處。然此雖勝，未能寬廣，是時行者還取淨相，以漸廣之周遍虛空，悉見青黃赤白等相，及見地水火風等相，是時勝處轉名一切處。」十一切處，辨之略爾。

Next is to determine superiority and inferiority in contrast to other categories. Herein, superiority and inferiority are determined by contrasting the first eight totalities with the eight masteries (aṣṭāv abhibhv-āyatanāni) and the first three liberations among the eight liberations. According to the Tattvasiddhi, the totalities are the lowest, being exclusively tainted and arising in external worldlings; the eight masteries are intermediate, being tainted when first cultivated and ultimately becoming untainted, arising in internal worldlings; the liberations are supreme, being exclusively untainted and arising in the path of cultivation. According to the Abhidharma, the first three liberations are taught to be the lowest because they are contemplations of general characteristics; the eight masteries are next in extensiveness and are taught to be intermediate; the eight totalities are the most extensive contemplations and are taught to be supreme. The Da zhidu lun also agrees with this explanation; thus its text states, "Practices of the inferior grade are called renunciations (liberations); practices of the intermediate grade are called masteries; practices of the superior grade are called totalities. What does this mean? When first cultivating renunciation, one must not take pleasure in the objects of the five desires; because one's taints are not yet exhausted, fetters arise in the interim, producing attachment to pure forms. Exerting further diligence to cut off this attached mind, one realizes that these pure forms arise from mental perceptions—just as an illusionist sees illusory creations without giving rise to attachment; at that time, renunciation is renamed 'mastery'. Yet although this is superior, it is not yet broad and vast; at that time, the practitioner again takes the pure marks and gradually expands them to pervade empty space, seeing completely the marks of blue, yellow, red, white, and so on, as well as the marks of earth, water, fire, wind, and so on; at that time, the mastery is renamed 'totality'." The ten totalities are distinguished thus in brief.