法苑珠林 71.25

71.25

第二明色界四禪定業依身起處。若鬼畜中值聖強緣能寤道者。亦得修起。以其無漏依禪起故。縱無根本深定正體。必有麁淺未來禪心。此未來禪是色界業。依此未來斷欲結時。此業則招初禪梵果。若就人天以論修色界業。除北單越無修禪者。自餘三方及欲界天。皆得修起色界十善。謂得禪者意地有三。所謂無貪無瞋正見。若論身口七善業者。謂依定心發得禪戒。禪戒則是身口七善。故得禪時有色十善。若就無色諸天以論。依毘曇。無色界天不得修起色界定業。生上捨下。界地斷故。若依成論。凡生無色亦得起下色界中業。此明色。界禪定福業十善業道依身起處。若論無色四空定業依身起處。三界人天皆得修起。上來明諸福行依身起處竟。若論聖人起福。非關凡夫。希望故述。

Second, explaining the basis in the body for the arising of the meditative karma of the four dhyānas of the form realm: If among ghosts or animals one encounters a powerful condition in the form of a sage and is able to awaken to the Path, one may also cultivate and give rise to it, because the undefiled arises based upon dhyāna. Even if they lack the true essence of the fundamental deep absorption, they must possess the coarse and shallow mind of threshold dhyāna. This threshold dhyāna is karma of the form realm. When, based upon this threshold [dhyāna], one severs the fetters of desire, this karma then incurs the Brahmā fruit of the first dhyāna. If we discuss the cultivation of form-realm karma with respect to humans and devas: with the exception of Uttarakuru, where none cultivate dhyāna, in the other three continents and the devas of the desire realm, all are able to cultivate and give rise to the ten virtuous [karmas] of the form realm. That is to say, for one who attains dhyāna, there are three in the mental ground, namely non-greed, non-anger, and right view. If we discuss the seven virtuous karmas of body and speech, it refers to acquiring the dhyāna-precepts based on the concentrated mind; the dhyāna-precepts are precisely the seven virtues of body and speech. Therefore, when one attains dhyāna, there are the ten virtues of the form [realm]. If we discuss this with respect to the devas of the formless realm: according to the Abhidharma, the devas of the formless realm cannot cultivate and give rise to the meditative karma of the form realm; being born above, one abandons what is below, because the realm and stage are cut off. If according to the *Tattvasiddhi-śāstra*, an ordinary being born in the formless realm can also give rise to karma belonging to the form realm below. This explains the basis in the body for the arising of the ten virtuous karmic paths and the meritorious karma of dhyāna concentration of the form realm. If we discuss the basis in the body for the arising of the meditative karma of the four formless absorptions: humans and devas throughout the three realms can all cultivate and give rise to them. Above, explaining the basis in the body for the arising of various meritorious practices is concluded. If we discuss sages generating merit, this does not pertain to ordinary beings; it was described because of aspirations.