大乘義章 15.53

15.53

次明得捨成就之義。先論其得。先無今有，名之為得。得有二種：一離欲得。凡夫二乘斷欲界結，得初禪時頓得初禪二種化心，一當地化、二下地化。如是次第，乃至斷彼三禪結時，頓得四禪五種化心，當地中一、下地中四。菩薩之人斷彼欲結得初禪時，頓得初禪五種化心，當地中一、他地中四，乃至四禪類亦同爾。二者生得。有漏之法生上失下，退生之時還得本法，名為生得。凡夫之人從無色退生四禪時，頓得四禪五種化心，當地中一、下地中四。生三禪時，頓得三禪四種化心，乃至生彼初禪之時，頓得初禪二種化心。聲聞緣覺無退生義，為是不論。菩薩生上不失下法，故無生得。何但生上不失下法，乃至得彼大涅槃果不捨世事，故經說言「不捨世間得大涅槃，不斷煩惱而入涅槃。」惱尚不斷，況餘功德。次論捨義。先有今失，名之為捨。捨有二種：一者退捨。聲聞凡夫從彼初禪退起欲界煩惱之時，并失初禪化心，乃至退起三禪結時，頓失四禪五種化心。菩薩退時，地地失五。二者生捨。聲聞凡夫生上地時失下化心，名之為捨。生二禪時，頓失初禪二種化心，乃至生彼四空地時，頓失四禪五種化心。次論成就。有而不失，名為成就。依如《毘曇》，有漏之法，在下成上，上不成下。以是義故，凡夫二乘身在欲界及初禪地，各成四禪化心。在二禪中，成上二禪三種化心，下皆不成。身在三禪，成上三禪二種化心。在第四禪，唯成四禪一種化心。菩薩之人身在欲界乃至非想皆成一切，以不失故（此四門竟）。

Next, the meaning of acquisition, abandonment, and possession is clarified. First, acquisition is discussed. Possessing now what was previously absent is called acquisition. There are two kinds of acquisition: 1. Acquisition through freedom from desire. When ordinary persons and practitioners of the two vehicles sever the fetters of the desire realm and attain the first dhyāna, they simultaneously acquire the two kinds of transformative minds of the first dhyāna: one for its own plane and one for the lower plane. Successively in this manner, up to when they sever the fetters of the third dhyāna, they simultaneously acquire the five kinds of transformative minds of the fourth dhyāna: one in its own plane and four in the lower planes. When a bodhisattva severs the fetters of desire and attains the first dhyāna, they simultaneously acquire the five kinds of transformative minds of the first dhyāna: one in its own plane and four in other planes; up to the fourth dhyāna, it is likewise analogous. 2. Acquisition through rebirth. For conditioned dharmas, rebirth into a higher plane causes the loss of the lower; when one retrogresses and is reborn [lower], one regains the original dharmas, which is called acquisition through rebirth. When ordinary persons retrogress from the formless [realm] and are reborn in the fourth dhyāna, they simultaneously acquire the five kinds of transformative minds of the fourth dhyāna: one in its own plane and four in the lower planes. When reborn in the third dhyāna, they simultaneously acquire the four kinds of transformative minds of the third dhyāna, down to when they are reborn in the first dhyāna, they simultaneously acquire the two kinds of transformative minds of the first dhyāna. Because śrāvakas and pratyekabuddhas have no concept of retrogression and rebirth, this is not discussed for them. Because bodhisattvas reborn in higher planes do not lose lower dharmas, they have no acquisition through rebirth. Not only do they not lose lower dharmas when reborn higher, but even when attaining the fruit of great nirvāṇa they do not abandon worldly affairs; hence a sūtra says: 'Attaining great nirvāṇa without abandoning the world; entering nirvāṇa without severing afflictions.' If afflictions are not even severed, how much less the remaining meritorious qualities! Next, the meaning of abandonment is discussed. Losing now what was previously possessed is called abandonment. There are two kinds of abandonment: 1. Abandonment through retrogression. When śrāvakas and ordinary persons retrogress from the first dhyāna and give rise to the afflictions of the desire realm, they simultaneously lose the transformative minds of the first dhyāna; up to when they retrogress and give rise to the fetters of the third dhyāna, they simultaneously lose the five kinds of transformative minds of the fourth dhyāna. When bodhisattvas retrogress, they lose five on each plane. 2. Abandonment through rebirth. When ordinary persons and śrāvakas are reborn in a higher plane, they lose the transformative minds of the lower plane; this is called abandonment. When reborn in the second dhyāna, they simultaneously lose the two kinds of transformative minds of the first dhyāna; up to when they are reborn in the four formless planes, they simultaneously lose the five kinds of transformative minds of the fourth dhyāna. Next, possession is discussed. Having without losing is called possession. According to the Abhidharma, for conditioned dharmas, one in a lower plane can possess the higher, but one in a higher plane cannot possess the lower. For this reason, when the bodies of ordinary persons and practitioners of the two vehicles are in the desire realm and the first dhyāna plane, each possesses the transformative minds of the four dhyānas. In the second dhyāna, they possess the three kinds of transformative minds of the two higher dhyānas, while none of the lower are possessed. When their body is in the third dhyāna, they possess the two kinds of transformative minds of the three higher dhyānas. In the fourth dhyāna, they possess only the single transformative mind of the fourth dhyāna. As for a bodhisattva, whether their body is in the desire realm or up to [the sphere of] neither perception nor non-perception, they possess all of them, because they do not lose them. (This concludes the fourth section.)