大乘義章 14.12

14.12

次就處論。處中有三：一禪地處。十中前八依第四禪，空處、識處皆當地說。彼前八種，依第四禪解脫道起，為防過故；後二是其空處識處方便道攝，方便道中能廣緣故。二境界處。依《阿毘曇》及《大智論》，前八欲界淨色為境，為防欲界貪欲過故。《成實》前八欲色界中色法為境，故彼《成實．一切入品》云「若緣欲界色界之色，復有何咎？後二皆緣當地之法。」問曰：所緣為虛為實？論言「初實；後則虛假，意解見故。」問曰：所見與彼神通所作何別？釋言：神通所作色像能令他見，此但自見。又通所作，得實受用；此但意解，不得實用。有斯異耳。三人位處。凡夫聖人皆得修起（此二門竟）。

Next is to discuss them in terms of locus. Within locus there are three: First, the locus of dhyāna stages: Of the ten, the first eight rely upon the fourth dhyāna; the stage of space and the stage of consciousness are each expounded in their own respective stages. Those first eight arise based on the path of liberation of the fourth dhyāna in order to prevent faults; the latter two are subsumed under the preparatory paths of the stage of space and the stage of consciousness, because one can take extensive objects in the preparatory path. Second, the locus of cognitive objects: According to the Abhidharma and the Da zhidu lun, the first eight take the pure forms of the desire realm as their objects, in order to prevent the fault of desire-realm lust. In the Tattvasiddhi, the first eight take form dharmas within the desire and form realms as their objects; thus the 'Totality Chapter' of that Tattvasiddhi says, "If one takes the forms of the desire realm and the form realm as objects, what fault is there? The latter two both take dharmas of their own stages as objects." Question: Are the objects taken unreal or real? The treatise says, "At first they are real; afterwards they are fictitious, because they are seen through conceptual conviction." Question: What is the difference between what is seen here and what is produced by supernormal powers (ṛddhi)? The explanation states: The forms produced by supernormal powers can be seen by others, while these are seen only by oneself. Furthermore, what is produced by supernormal powers can be genuinely used, while these are merely conceptual convictions and cannot be genuinely used. Such is the difference. Third, the locus of persons: Both ordinary persons and noble ones can cultivate and give rise to them. (This concludes the two gates.)