大乘法苑義林章 4.32

4.32

出體性者，《俱舍論》說「前三無貪性，眷屬五蘊性；次四無色定善為性；第八滅定性。」大乘之中，七十三卷解五法中云「世間出世間正智為體。有漏者，以分別中世間正智為體。無漏者，即無分別智及後得智，唯慧為性。緣色非色及真如境，離諸定障、引生勝德，非餘能故。若相應體，初七以四蘊為性，眷屬五蘊性故。」《對法》云「若定若慧，及彼相應諸心心所，無色界中許有定道無表色故。第八解脫，以二十二法厭心種子為體，即不相應行蘊所攝。」

Identifying their essential nature: The Kośabhāṣya states: 'The first three have non-greed as their nature, and the five aggregates as their retinues' nature; the next four have the wholesome [states] of the formless absorptions as their nature; the eighth has the absorption of cessation as its nature.' In the Mahāyāna, the explanation of the five dharmas in the seventy-third fascicle states: 'Mundane and supramundane correct wisdom serve as their nature. Those with outflows take mundane correct wisdom within conceptual discrimination as their nature. Those without outflows are non-conceptual wisdom and subsequent wisdom, having solely prajñā as their nature. Taking physical, non-physical, and tathatā as cognitive objects, abandoning various absorption hindrances, and inducing superior virtues, for nothing else is capable of this. As for their associated essential nature, the first seven have the four aggregates as their nature, because their retinues have the five aggregates as their nature.' The Abhidharmasamuccaya states: 'Either absorption or prajñā, and their associated minds and mental factors, because in the formless realm, non-indicative form of absorption and the path is accepted. The eighth liberation takes the seeds of the disgusted mind of twenty-two dharmas as its nature, subsumed under the aggregate of conditioning factors not associated with mind.'