大乘義章 15.16

15.16

第五門中就處分別。處謂欲界乃至非想。分別有四：一所依處、二所緣處、三明起處、四成就處。所依處者，智依定生。依如《毘曇》，初四諦智及與比智并盡無生，依九地禪，未來、中間、根本四禪及四空中下三空處。無漏大王不居邊地，為是不依，欲界非想是其邊地。法智唯依未來、中間、根本四禪。無色心微，不能緣下為法智觀，所以不依。欲界如前。等智遍在一切地心。他心局在根本四禪，餘悉不依。故《雜心》云「五通在四禪根本，非餘地。離欲之人方知他心，是故不依欲界未來。眷屬之定支因不具，無力起通，故除中間。夫修他心，要先觀色、後測其心，無色不緣他人色故亦不知心，為是不依四無色定。」若依《成實》，前之八智并依四禪及三無色。并依時界，如電三昧。於彼四禪法比智中遊觀無漏，亦依非想。故彼論說「從非想地無漏心後入滅盡定。」未來、中間，彼論不說。等及他心，與《毘曇》同。大乘法中，前之八智依欲界定乃至非想，諸佛菩薩一切地心皆與如理實相合故。等智如前。他心一智，始修之時與聲聞同，唯在四禪；究竟終成在一切地，諸佛菩薩在一切地皆能了達眾生心故（此一門竟）。

In the fifth section, they are distinguished according to stage. Stages refer to from the desire realm up to [the stage of] neither-perception-nor-non-perception. There are four distinctions: first, the supporting stage; second, the object stage; third, the arising stage; fourth, the attained stage. As for the supporting stage, knowledge arises in reliance on meditation. According to the Abhidharma, the knowledges of the first four noble truths, inductive knowledge, and exhaustion and non-arising rely on the dhyānas of nine grounds: the threshold [absorption], the intermediate [dhyāna], the four fundamental dhyānas, and the lower three formless realms among the four formless [realms]. The great king of the untainted does not dwell in the borderlands, so it does not rely on them; the desire realm and neither-perception-nor-non-perception are borderlands. Dharma knowledge relies solely on the threshold, intermediate, and four fundamental dhyānas. In the formless [realms] the mind is subtle and unable to take lower [realms] as object to perform the contemplation of dharma knowledge, so it does not rely on them. The desire realm is as described before. Conventional knowledge is pervasive throughout the minds of all grounds. Knowledge of another's mind is restricted to the four fundamental dhyānas, and does not rely on any of the others. Thus the Saṃyuktābhidharmahṛdaya says: 'The five superknowledges reside in the fundamentals of the four dhyānas, not in other grounds. Only a person free from desire knows the minds of others, so it does not rely on the desire realm or threshold absorption. Because the limbs and causes of the attendant meditations are incomplete, they lack the power to give rise to superknowledge, so the intermediate is excluded. Whenever cultivating [the knowledge of] another's mind, one must first contemplate matter and afterwards infer their mind; since the formless [realms] do not take another's matter as object, they also do not know the mind; for this reason it does not rely on the four formless absorptions.' According to the Tattvasiddhi, the former eight knowledges rely together on the four dhyānas and the three formless [absorptions]. They also rely on the temporal realm, like the lightning-like samādhi. When roaming in untainted contemplation among dharma and inductive knowledges in those four dhyānas, they also rely on neither-perception-nor-non-perception. Hence that treatise says: 'Following the untainted mind of the ground of neither-perception-nor-non-perception, one enters the cessation absorption.' The threshold and intermediate are not mentioned in that treatise. Conventional [knowledge] and [knowledge of] another's mind are the same as in the Abhidharma. In the Mahāyāna, the former eight knowledges rely on the absorptions from the desire realm up to neither-perception-nor-non-perception, because the minds of Buddhas and bodhisattvas on all grounds are unified with the real mark of the principle of reality. Conventional knowledge is as described before. The single knowledge of another's mind, at the time of initial cultivation, is identical with that of the śrāvakas, residing solely in the four dhyānas; when ultimately perfected, it resides in all grounds, because Buddhas and bodhisattvas can clearly comprehend the minds of sentient beings on all grounds (this completes this section).