大乘義章 4.57

4.57

次就三界分別諸根。界者所謂欲、色、無色。於中兩門：一分三界非三界別、二就三界辨其通局。所言三界非三界者，二十二根中，男根女根、憂根苦根，定三界法。三無漏根，定非三界。信等五根、意樂捨根，此之八種，與三無漏相應之者不屬三界，餘皆三界。眼等五根及與命根，大小不同，小乘法中定屬三界；大乘不定，法身眼等法身之命不屬三界，餘皆三界。喜根不定，成實法中定屬三界。《毘曇》、大乘有是有非，無漏相應不屬三界，餘皆三界。次就一向在三界者辨其通局。男根女根，定屬欲界。憂根苦根，毘曇法中定在欲界；《成實》、大乘麁在欲界，論其細者，苦極四禪，憂至非想。故經說言「苦樂隨身至於四禪，憂喜隨心至有頂也。」喜根樂根，毘曇法中在欲色界；《成實》、大乘麁同毘曇，論其細者，樂在欲色，喜至非想。眼等五根，小乘法中在欲色界，大乘法中麁同小乘、細通三界。故《涅槃》云「如非想天，亦色非色，彼有色故亦有眼等。」意命捨根、信等五根。遍通三界（此四門竟）。

Next is distinguishing the faculties in terms of the three realms. The realms are the so-called desire, form, and formless [realms]. Herein there are two aspects: first, dividing the distinction between belonging to the three realms and not belonging to the three realms; second, determining their inclusiveness or restriction within the three realms. As for what is called the three realms and non-three realms: among the twenty-two faculties, the male and female faculties, and the faculties of grief and pain, are definitely dharmas of the three realms. The three untainted faculties are definitely not of the three realms. The eight kinds—the five faculties of faith and so forth, along with the mind, pleasure, and equanimity faculties—do not belong to the three realms when they correspond with the three untainted [faculties], while the rest all belong to the three realms. The five faculties of the eye and so forth, along with the life faculty, differ between the Mahāyāna and Hīnayāna: in the Hīnayāna teachings they definitely belong to the three realms; in the Mahāyāna they are not fixed, for the eyes and so forth of the dharmakāya and the life of the dharmakāya do not belong to the three realms, while the rest all belong to the three realms. The faculty of joy is not fixed: in the Tattvasiddhi doctrine it definitely belongs to the three realms; in the Abhidharma and Mahāyāna there are cases where it belongs and cases where it does not, so when corresponding with the untainted it does not belong to the three realms, while the rest all belong to the three realms. Next, in terms of those purely within the three realms, their inclusiveness or restriction is determined: the male and female faculties definitely belong to the desire realm. The grief and pain faculties, in the Abhidharma doctrine, are definitely in the desire realm; in the Tattvasiddhi and Mahāyāna, coarsely speaking they are in the desire realm, but discussing their subtleties, pain extends up to the fourth dhyāna, and grief extends to [the sphere of] neither-perception-[nor-non-perception]. Hence a sūtra states: 'Pain and pleasure follow the body up to the fourth dhyāna; grief and joy follow the mind up to the peak of existence.' The joy and pleasure faculties, in the Abhidharma doctrine, are in the desire and form realms; in the Tattvasiddhi and Mahāyāna, coarsely speaking they are the same as the Abhidharma, but discussing their subtleties, pleasure is in the desire and form realms, while joy extends to neither-perception. The five faculties of the eye and so forth, in the Hīnayāna teachings, are in the desire and form realms; in the Mahāyāna teachings, coarsely speaking they are the same as the Hīnayāna, but their subtleties pervade the three realms. Hence the Nirvāṇa [Sūtra] says: 'Just as the heaven of neither-perception is both form and non-form, because it has form there, it also has the eye and so forth.' The mind, life, and equanimity faculties, and the five faculties of faith and so forth, thoroughly pervade all three realms. (This completes the fourth section.)