大乘義章 10.58

10.58

次就界論。界謂欲、色、無色界等。《雜心》中說：聞慧局在欲色兩界，不通無色。無色無形，不能聽受，是故無聞。思慧局在欲界地中，上界則無。何故如是？上界報靜，斂思量則與禪定修慧相應，故無思慧。問曰：上界若無思慧，應無覺觀。釋言：上界所有覺觀，修慧所攝，故得有定。修慧局在色無色界，不通欲地，一切禪定修慧攝故。上界有修，欲界無定，故無修慧。瞿沙所說，聞思同前，修慧一種遍通三界，彼說欲界有禪定故。《成實》所立，聞慧如上，思慧不定。隨教之思局在欲色，推義之思遍通三界。此云何知？論解覺觀，麁思名覺、細思名觀。彼說覺觀三界皆有，明知遍通。通修三界，彼說欲界有電光定，明修通下。大乘三慧並通三界。何故如是？菩薩雖在無色界中，能來佛所聽受正法，又得聞持陀羅尼故，具受一切諸佛教法，是故聞通。菩薩常思，是故思通。《大品》宣說欲界有定，是故修通。界別如是（此四門竟）。

Next, discussing them according to realms: The realms refer to the desire realm, form realm, formless realm, and so forth. In the Saṃyuktābhidharmahṛdaya it is said: Wisdom derived from hearing is confined to the two realms of desire and form, not extending to the formless realm. The formless realm lacks form and cannot listen and receive; therefore, it lacks hearing. Wisdom derived from thinking is confined to the ground of the desire realm and is absent in the higher realms. Why is this so? The retributions of the higher realms are tranquil; when one gathers one's thoughts and deliberate reflections, it corresponds with dhyāna-samādhi and wisdom derived from cultivation; hence, there is no wisdom derived from thinking. Question: If the higher realms lack wisdom derived from thinking, they should lack vitarka and vicāra. Answer: Whatever vitarka and vicāra exist in the higher realms are subsumed under wisdom derived from cultivation; therefore, they can possess samādhi. Wisdom derived from cultivation is confined to the form and formless realms, not extending to the ground of desire, because all dhyāna-samādhi is subsumed under wisdom derived from cultivation. The higher realms have cultivation; the desire realm lacks samādhi, and therefore lacks wisdom derived from cultivation. According to what Ghoṣaka stated, hearing and thinking are the same as above, but wisdom derived from cultivation alone extends throughout the three realms, because he stated that the desire realm possesses dhyāna-samādhi. According to what the Tattvasiddhi establishes: wisdom derived from hearing is as above; wisdom derived from thinking is not fixed. Thinking that follows the teaching is confined to desire and form; thinking that investigates the meaning extends throughout the three realms. How is this known? The treatise explains vitarka and vicāra: coarse thought is called vitarka, and subtle thought is called vicāra. It states that vitarka and vicāra exist in all three realms; clearly we know it extends everywhere. Cultivation extends through all three realms; it states that the desire realm possesses lightning-flash samādhi, clearly showing that cultivation extends below. In the Mahāyāna, all three wisdoms extend throughout the three realms. Why is this so? Although a bodhisattva is in the formless realm, they can come to the Buddha's presence to hear and receive the correct Dharma, and because they have also attained the dhāraṇī of retaining what is heard, they fully receive the teachings of all Buddhas; therefore, hearing extends [there]. A bodhisattva always thinks; therefore, thinking extends [there]. The Pañcaviṃśatisāhasrikā Prajñāpāramitā expounds that the desire realm has samādhi; therefore, cultivation extends [there]. The distinctions of realms are as such (this concludes the fourth section).