大乘義章 2.31

2.31

次辨通局。於中約就三界以說。依如《毘曇》，無慚、無愧、瞋、忿、恨、害、惱、嫉、慳、覆及與眠數，此之十一唯在欲界。覺、觀、諂、誑，上極初禪、高極三禪。餘通三界。若依《成實》，就前三十七心法中，諂之與誑局在欲色。欲界可知，色界云何？如梵天王語諸梵眾言：「我令汝盡老死邊。」即是其誑。手牽黑齒屏處求之，即是其諂。餘通三界。問曰：覺觀二禪滅之，云何得通？依如彼論，麁重覺觀，二禪中滅；細通三界。故彼論言，覺觀之心遍通三界，以是心之麁細相故。三界之心皆有麁細，麁皆名覺、細皆名觀。攝末從本，分判如是。若隨別論，惡欲、多欲、現相、擊切、以利求利、慳、著、羅波那、忿、恨、惱、害、睡、眠、單致利等，並在欲界。諂、誑、嫉、妬，通欲色界。如彼梵王語諸梵眾：「汝但住此，汝等不須至瞿曇所。」懼佛勝己，即是嫉妬。餘通三界（此四門竟）。

Next is the clarification of pervasive and restricted [application]. Within this, it is explained with reference to the three realms. According to the Abhidharma, shamelessness, lack of conscience, hatred, wrath, resentment, harmfulness, malice, jealousy, stinginess, concealment, and the caitta of sleep—these eleven exist only in the desire realm. Investigation, examination, deceit, and pretension reach upward at most to the first dhyāna; haughtiness reaches at most to the third dhyāna. The remainder pervade the three realms. If one relies on the *Tattvasiddhi*, among the previous thirty-seven mental dharmas, deceit and pretension are restricted to the desire and form realms. That they are in the desire realm can be known; how are they in the form realm? As when the Brahma King told the assembly of Brahmas: "I shall make you reach the end of old age and death"—that is pretension; taking Asita by the hand and begging him in a secluded place—that is deceit. The remainder pervade the three realms. Question: Investigation and examination are eliminated in the second dhyāna; how can they be pervasive? According to that treatise, coarse and heavy investigation and examination are eliminated in the second dhyāna, while the subtle ones pervade the three realms. Therefore, that treatise says that the mind of investigation and examination universally pervades the three realms, because they are the coarse and subtle characteristics of mind. The minds of all three realms have coarseness and subtlety: coarseness is always called investigation, and subtlety is always called examination. Tracing the branches back to the root, they are distinguished in this way. If discussed according to the particular branches: evil desire, excessive desire, displaying signs, harsh speech, seeking gain with gain, stinginess, attachment, *rapana* (chattering), wrath, resentment, malice, harmfulness, torpor, sleep, *tandrī* (sluggishness), and so forth are all in the desire realm. Deceit, pretension, jealousy, and envy pervade the desire and form realms. As when that Brahma King told the assembly of Brahmas: "You should just remain here; you must not go to Gautama's place"—fearing that the Buddha would surpass himself, this is jealousy and envy. The remainder pervade the three realms (this concludes the fourth section).