大乘義章 12.31

12.31

次就處論。處中有三：一者身處、二者心處、三者境處。言身處者，法住泥洹，三界身中皆得修起；餘之三種，聲聞人中唯在欲界，三天下人能得修起，除欝單越，依說起故，故論說為三方依矣。菩薩不爾，於一切處皆得修起。言心處者，法住泥洹，從欲界心乃至非想皆得修起。問曰：欲界何心修起？依如《毘曇》，欲界地中聞慧思慧二種心起。《成實》、大乘，欲界地中三慧心起，彼說欲界有禪定故。後之三智，小乘法中依第四禪，勝功德故。諸佛菩薩麁同小乘，以實通論，一切地心皆得修起，心自在故。言境處者，法住泥洹及與願智，用三界法以為境界。無諍智者，唯欲界中未生惱心以為境界。彼觀欲界未生惱心護令不起，瞋恚唯在欲界地中。故論說言「緣於欲界未生惱矣。」邊際智者，小乘法中，唯以欲界身報為境，邊際唯在欲界修故。諸佛菩薩，以一切處身報為境，一切身中皆自在故。五智如是。

Next, to discuss them in terms of locus. In locus there are three: first, the locus of body; second, the locus of mind; third, the locus of object. Regarding the locus of body: the wisdom of the abiding of dharmas and the wisdom of nirvāṇa can both be cultivated and arisen within bodies of the three realms. As for the remaining three kinds, among śrāvakas they are cultivated and arisen only in the desire realm, by people of the three continents, excluding Uttarakuru, because they arise based on hearing the teaching; hence the treatises explain that they rely on the three continents. For bodhisattvas it is not so: they can cultivate and arise them in all loci. Regarding the locus of mind: the wisdom of the abiding of dharmas and the wisdom of nirvāṇa can both be cultivated and arisen from the desire-realm mind up to [the realm of] neither-perception-nor-non-perception. Question: With what mind of the desire realm are they cultivated and arisen? According to the Abhidharma, they arise from two minds in the desire-realm stage: the wisdom born of hearing and the wisdom born of thinking. According to the Tattvasiddhi and the Mahāyāna, they arise from the minds of the three kinds of wisdom in the desire-realm stage, because they teach that dhyāna-meditation exists in the desire realm. As for the remaining three wisdoms, in the Hīnayāna teaching they rely on the fourth dhyāna, because they are superior meritorious qualities. For Buddhas and bodhisattvas they are roughly similar to the Hīnayāna, but to explain generally according to the real fact, they can be cultivated and arisen from minds of all stages, because their minds are sovereign. Regarding the locus of object: the wisdom of the abiding of dharmas, the wisdom of nirvāṇa, and the wisdom of aspiration take the dharmas of the three realms as their object. The wisdom of non-contention takes as its object only the mind in the desire realm wherein affliction has not yet arisen. It contemplates that affliction has not yet arisen in the desire realm and guards it so that it does not arise; anger exists only in the desire-realm stage. Therefore the treatise says: "It takes as its object that affliction has not yet arisen in the desire realm." As for the boundary wisdom, in the Hīnayāna teaching it takes only bodily retributions in the desire realm as its object, because the boundary is cultivated only in the desire realm. Buddhas and bodhisattvas take bodily retributions in all places as their object, because they are sovereign within all bodies. Such are the five wisdoms.