大乘義章 13.15

13.15

次辨成就。隨身不失，名為成就。諸論不同。毘曇法中，一切淨定身在下地，於上地中隨所得處皆悉成就；身在上地則不成下。以是義故，身在欲界及初禪中得成八禪，身在二禪成上七地，乃至身在非想地中唯得成就非想處定，下悉不成。《成實》、大乘，一切淨定下得成上，上亦成下。無漏定者，一修得已後，於三界中隨身何處皆悉成就。若論味定，毘曇法中，身在下地，於上地中所未斷處皆悉成就，斷則不成。若身在上，於下地中一切不成。《成實》、大乘，聖人生上與《毘曇》同，於下地中一切不成，斷結生故。凡夫生上猶成下味，伏結生故。

Next, possession is analyzed. Not being lost as one accompanies the body is termed 'possession'. The treatises differ. In the Abhidharma doctrine, with all pure concentrations, when the person is in a lower stage, wherever they have attained in higher stages is entirely possessed; when the person is in a higher stage, they do not possess the lower. For this reason, when the person is in the desire realm and the first dhyāna, they can possess the eight dhyānas; when the person is in the second dhyāna, they possess the upper seven stages, up to when the person is in the stage of neither-conceptualisation-nor-non-conceptualisation, where they only possess the concentration of the stage of neither-conceptualisation-nor-non-conceptualisation, possessing none of the lower. In the Tattvasiddhi and Mahāyāna, with all pure concentrations, the lower can possess the higher, and the higher also possesses the lower. As for anāsrava concentration, once cultivated and attained, thereafter, wherever the body is within the three realms, it is entirely possessed. If one discusses relished concentration, in the Abhidharma doctrine, when the person is in a lower stage, whatever has not been severed in higher stages is entirely possessed; if severed, it is not possessed. If the person is in a higher stage, they possess nothing in the lower stages. In the Tattvasiddhi and Mahāyāna, noble beings reborn above are the same as in the Abhidharma: they possess nothing in the lower stages, because they are reborn through severing fetters. Ordinary beings reborn above still possess the lower relish, because they are reborn through suppressing fetters.