大乘義章 15.17

15.17

所緣處者，依如《毘曇》，初四諦智及與等智通緣三界，法智一種唯緣欲界，比智一種緣上二界。盡無生智義則不定，若以滅道法智為體，緣於欲界對治之法。若用比智而為體者，緣上二界四真諦法。他心一智隨人不定，得願智者，能知三界心心數法；不得願智者，於四禪中隨於何地起他心智，唯緣自地及下地心，不知上地，以地度故。若依《成實》，十智皆緣三界之法。大乘法中，初四諦智、盡無生智、等及他心通知三界。法比二智，始如《毘曇》，久修純熟通知三界一切處法。於三界中，在先觀者即名法智，以前類後通名比智（此二門竟）。

As for the object stage: according to the Abhidharma, the knowledges of the first four noble truths and conventional knowledge universally take the three realms as object. Dharma knowledge alone takes only the desire realm as object. Inductive knowledge alone takes the upper two realms as object. The sense of the knowledges of exhaustion and non-arising is not fixed: if they have dharma knowledge of cessation and path as their entity, they take as object the antidote dharmas of the desire realm; if they have inductive knowledge as their entity, they take as object the dharmas of the four true noble truths of the upper two realms. The single knowledge of another's mind is not fixed according to the person: those who have attained aspiration knowledge are able to know the minds and mental factors of the three realms; those who have not attained aspiration knowledge, in whichever ground of the four dhyānas they give rise to the knowledge of another's mind, only take as object the minds of their own ground and lower grounds, and do not know the higher grounds, because of the passage of grounds. According to the Tattvasiddhi, all ten knowledges take the dharmas of the three realms as object. In the Mahāyāna, the knowledges of the first four noble truths, the knowledges of exhaustion and non-arising, conventional knowledge, and knowledge of another's mind universally know the three realms. Dharma knowledge and inductive knowledge are initially like the Abhidharma, but through long and thoroughly ripened cultivation, they universally know the dharmas of all places in the three realms. In the three realms, that which is contemplated first is called dharma knowledge, and using the former to categorize the latter is generally called inductive knowledge (this completes the two sections).