大乘義章 14.6

14.6

次就處論。處別有二：一禪地處。初三後三，若有漏者，在十一地，謂欲界地、八禪、未來、中間。若無漏者，諸宗不同。毘曇法中唯在九地，根本四禪、未來、中間及三無色。成實法中在七依處及欲界電光。大乘法中，在十一地與有漏同，大乘欲界及非想地有無漏故，中間四種是有漏故，在十一地。二境界處。厭食、不淨唯緣欲界，餘通三界。三道位處。如龍樹說，初三見道，次四修道，後三無學。處別如是（此三門竟）。

Next is to discuss them in terms of locus. There are two distinctions of locus: First, the locus of dhyāna stages: If the first three and last three are tainted, they reside in eleven stages—namely, the desire-realm stage, the eight dhyānas, the preparatory [dhyāna], and the intermediate [dhyāna]. If they are untainted, the various traditions differ: in the Abhidharma system, they reside in only nine stages—the four fundamental dhyānas, the preparatory, the intermediate, and three immaterial [attainments]; in the Tattvasiddhi system, they reside in the seven bases of reliance and the lightning-like [concentration] of the desire realm; in the Mahāyāna system, they reside in eleven stages, the same as the tainted ones, because in the Mahāyāna the desire realm and the stage of neither-perception-nor-non-perception also possess the untainted. Because the intermediate four are tainted, they reside in the eleven stages. Second, the locus of cognitive objects: [The perceptions of] repulsiveness of food and foulness take only the desire realm as their object; the rest extend through the three realms. Third, the locus of path stages: As Nāgārjuna says, the first three belong to the path of seeing, the next four to the path of cultivation, and the last three to the stage of non-learning. Distinctions of locus are thus. (This concludes the three gates.)