釋禪波羅蜜次第法門 10.13

10.13

第二、明次位者，解釋不同。若依曇無德人所明，初二背捨，位在欲界；三淨背捨，位在色界四禪；第四、五、六、七，此四背捨，位在四空；第八滅受想背捨，位過三界。若依薩婆多人所說，初二背捨，位通欲界、初禪、二禪；第三淨背捨，唯在四禪。彼云：「三禪樂多，又離不淨近故，不立背捨。」下五背捨，明位不異於前。復有師言：「三禪無勝處，四禪無背捨。」此則與前有異。今依《摩訶衍》中說，論言：「初背捨，初禪攝；第二背捨，二禪攝。」當知此二背捨位在初、二禪中，為對治破欲界故，皆言以是不淨心觀外色。

Second, concerning clarifying the sequential stages, interpretations differ. If we follow what the Dharmaguptaka scholars clarify, the first two liberations have their stations in the desire realm; the third pure liberation has its station in the four dhyānas of the form realm; the fourth, fifth, sixth, and seventh—these four liberations—have their stations in the four formless realms; the eighth liberation, of the cessation of perception and feeling, has its station beyond the three realms. If we follow what the Sarvāstivādin scholars state, the first two liberations have their stations extending through the desire realm, the first dhyāna, and the second dhyāna; the third pure liberation is exclusively in the fourth dhyāna. They say: 'The third dhyāna has excessive pleasure, and it is close to leaving impurity, so a liberation is not established there.' The lower five liberations are explained with stations no different from the former. Further, another master says: 'The third dhyāna has no stations of mastery, and the fourth dhyāna has no liberations.' This differs from the previous views. Now, relying on what is taught in the Mahāyāna, the treatise states: 'The first liberation is subsumed under the first dhyāna; the second liberation is subsumed under the second dhyāna.' One should know that these two liberations have their stations in the first and second dhyānas; to counteract and break through the desire realm, both are spoken of as contemplating external forms with an impure mind.