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# 大乘義章 2.12

大乘義章 2.12

- **Language:** Classical Chinese

### [2.12](https://indike.org/pramana/in.bauddha.taisho.1851.2.12)

第七門中就地分別。小乘法中說之不定，有人宣說，三脫三昧唯在四禪未來中間及三無色，以無漏故。復有說者言，三解脫一向無漏，備如向辨。三三昧者通漏無漏，無漏三昧如三解脫，有漏之者在十一地，所謂欲界、根本四禪、未來、中間及四空處。大乘法中，三脫三昧通漏無漏，有漏之者備如向說，在十一地。無漏之者依於十地，所謂八禪、未來、中間。若復通論，亦依欲界，大乘宣說欲界地中有禪定故。攝地如是。

> In the seventh section, they are differentiated according to ground. In the Hīnayāna Dharma, the explanations are not uniform. Some expound that the three liberations and samādhis exist only in the four dhyānas, the preparatory \[stage of the first dhyāna\], the intermediate \[dhyāna\], and the three formless realms, because they are anāsrava. There are also those who state that the three liberations are entirely anāsrava, fully as discriminated above. The three samādhis, however, penetrate both sāsrava and anāsrava: the anāsrava samādhis are like the three liberations, while the sāsrava ones exist in eleven grounds, namely, the desire realm, the four fundamental dhyānas, the preparatory \[stage\], the intermediate \[dhyāna\], and the four formless attainments. In the Mahāyāna Dharma, both the three liberations and the \[three\] samādhis penetrate sāsrava and anāsrava: the sāsrava ones, fully as stated above, exist in eleven grounds; the anāsrava ones rely on ten grounds, namely, the eight dhyānas, the preparatory \[stage\], and the intermediate \[dhyāna\]. If discussed broadly, they also rely on the desire realm, because the Mahāyāna expounds that there is dhyāna-concentration within the desire-realm ground. The subsumption of grounds is like this.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.2.12) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1851.2.12](https://indike.org/pramana/in.bauddha.taisho.1851.2.12) · Pramāṇa
