大乘義章 15.51

15.51

次就處論。處別有二：一所依處。唯四禪，不在餘地。何故而然？欲界無定，故不起化；設有起化，但是生慧。四空地中，心志微劣，又不緣色，為是不起。色界地中，餘眷屬定支因不具，無多力用，所以不起。是故但依四根本禪。故論說云「五通在四禪，根本非餘定。」就四禪中，依如小乘，初禪有二、二禪有三、三禪有四、四禪有五，備如前列。大乘法中，各具五化，亦如上說。二化現處。依如小乘，欲界初禪並皆有四，所謂有彼四禪地化；二禪有三，當地有一、上地化心有其二種；三禪有二，當地有一、上地有一；四禪唯一，當地之化。上能化下，故下轉多；下不化上，故上漸少。若依大乘，五地之中各各備有四禪之化。問曰：欲界二禪化心，與彼初禪初禪化心，何者為勝？若依小乘，互有勝劣。欲界地中，二禪之化去遠故勝。能到二禪，初初禪地中初禪之化，處上故勝。若依大乘，初禪地中初禪之化一向是勝，以處上故。去則與彼欲界地中二禪之化近遠相似，同能往至一切地故。初禪二禪相望既然，餘地相望義皆同爾。問曰：上禪起下化心，為屬下地？為屬上禪？釋言：屬下。若爾，依於上地眼根見下色時，所生眼識應屬下地。釋言：不類。云何不類？解有兩義。其一義者，依於上禪起下化心，即與下地起作之心麁細相似，故屬下地；上地眼根見下色時，所生之識不與下同，故不屬下。第二義者，六通之中唯有身通能變能化。化有二能：一者能起異時作用，化主雖滅，留化如故。如佛滅後，餘留影像住羅剎崛，母從天來起坐說法。諸羅漢等身雖滅度，餘留化火焚燒己身。二異處作用。依上發通，起下化心，餘通之中悉無變化，不能起彼異地作用。上眼見色時，所生之識不屬下地，耳識亦爾（此二門竟）。

Next, it is discussed according to plane. There are two distinct planes: First, the plane of support. This resides solely in the four dhyānas and not in other planes. Why is this so? The desire realm lacks samādhi, and therefore cannot produce transformations; even if transformations are produced, they are merely born of innate wisdom. In the four formless planes, mental intention is subtle and weak, and furthermore it does not take form as an object; therefore, transformations do not arise. In the form realm, the remaining subsidiary samādhi factors and causes are incomplete and lack great efficacy, which is why transformations do not arise. Therefore, they rely solely on the four fundamental dhyānas. Hence a treatise states: 'The five supernormal powers reside in the four dhyānas; they are in the fundamental [dhyānas] and not in the other samādhis.' Within the four dhyānas, according to Hīnayāna, the first dhyāna has two, the second dhyāna has three, the third dhyāna has four, and the fourth dhyāna has five, fully laid out as before. In the Mahāyāna teachings, each possesses five transformations, also as described above. Second, the plane where transformations manifest. According to Hīnayāna, the desire realm and the first dhyāna both have four, namely, possessing transformations from the four dhyāna planes. The second dhyāna has three: one from its own plane and two kinds of transformative minds from the higher planes. The third dhyāna has two: one from its own plane and one from the higher plane. The fourth dhyāna has only one: the transformation of its own plane. Because the higher can transform the lower, they become more numerous as one descends; because the lower cannot transform the higher, they gradually decrease as one ascends. If according to Mahāyāna, each of the five planes fully possesses the transformations of the four dhyānas. Question: Between the transformative mind of the second dhyāna in the desire realm and the transformative mind of the first dhyāna in the first dhyāna, which is superior? Answer: According to Hīnayāna, each has its superiority and inferiority. In the plane of the desire realm, the transformation from the second dhyāna is superior because it reaches far, being able to reach the second dhyāna. In the plane of the first dhyāna, the transformation of the first dhyāna is superior because its plane is higher. According to Mahāyāna, the transformation of the first dhyāna in the plane of the first dhyāna is unconditionally superior, because its plane is higher; in terms of reach, it is similar in distance to the transformation of the second dhyāna in the desire realm, because both can reach all planes. As this is the case when comparing the first dhyāna and the second dhyāna, the principle is identical when comparing the remaining planes. Question: Does the transformative mind for a lower plane produced from a higher dhyāna belong to the lower plane or to the higher dhyāna? Answer: It belongs to the lower. [Objection:] If so, when an eye faculty of a higher plane sees form of a lower plane, the visual consciousness produced ought to belong to the lower plane. Answer: They are not analogous. Why are they not analogous? There are two explanations: First, when one produces a lower transformative mind based on a higher dhyāna, its coarseness and subtlety are similar to the mind that produces actions in the lower plane, and therefore it belongs to the lower plane; when an eye faculty of a higher plane sees form of a lower plane, the consciousness produced is not identical with the lower, and therefore does not belong to the lower. Second, among the six supernormal powers, only the power of bodily transformation can change and transform. Transformation has two capacities: 1. The capacity to produce an effect at a different time: even though the transformer has perished, the transformation remains as before. For example, after the Buddha's parinirvāṇa, his remaining reflected image stayed in the cave of the rākṣasa, and his mother came down from heaven, sat up, and expounded the Dharma; or when arhats have their bodies pass into extinction, the remaining transformative fire burns their own corpses. 2. Functioning in a different location: initiating supernormal powers relying on the higher plane to produce a lower transformative mind. None of the other supernormal powers possess transformation; they cannot produce functions in different planes. When a higher eye sees form, the consciousness produced does not belong to the lower plane; the auditory consciousness is likewise. (This concludes the second section.)