大乘義章 8.76

8.76

次就自地他地分別。言自地者，身在欲界，於自地中，根塵及識一切具足。身在初禪，於自地中，六根具足，塵但有四，色聲觸法。彼無段食，故無香味。識亦有四，除鼻舌識，無香味故。身在二禪乃至四禪，於自地中，六根四塵與初禪同，識則不定。毘曇法中，但有意識，餘識皆無。若無餘識，云何而得見色聞聲覺觸等事？彼論宣說，二禪已上借初禪識，故得見色聞聲覺觸。《成實》說彼與初禪同，當地具有眼耳身意四種識故。身在四空，義則不定。小乘法中，但有意根意識法界。大乘說彼根塵及識與四禪同，大乘說彼猶有色故。自地如是。言他地者，鼻舌身根及彼根識，唯當地起，不通他地。眼耳意根及此根識，身在下地，於上地中隨所有處皆悉得起。六塵之中香味及觸，唯為自地根識所了，不通他地，無玄知故。色界聲界，小乘法中，四禪已還隨身何處，於他地中皆得見聞，不通無色。大乘所說，色界已還與小乘同。無色界中，有同有異。說彼凡夫二乘之人在無色界，於他地中所有色聲皆不見聞，心微劣故，此同小乘。菩薩在彼，於他地中，一切色聲皆得見聞，心自在故、根明利故，此異小乘。法界不定，依如《毘曇》，有漏法界，四禪已還隨身何處，於他地中皆得緣知。生住無色則不如是，唯緣自地及上地法，不緣下地。故彼論言「無色不緣下地有漏。」無漏法界則不如是，於他地中，隨身何處，皆得緣知，不簡上下。若依《成實》，一切他地有漏無漏，於三界中隨身何處，皆得緣知。然彼論中說無色界雖緣下地有漏之法，心不通暢，如燒筋羽，非是不緣。大乘法中，與《成實》同。問曰：有人身在欲界，用初禪眼見自地色及他地色，所生眼識何地所攝？釋言：所生，初禪地攝，依眼生故。又問：有人身在欲界及初禪地，用二禪眼乃至用彼四禪地眼，見自地色及他地色，所生眼識何地所攝？依如《毘曇》，皆初禪攝。彼宗之中，二禪已上皆無眼識，借初禪識了諸色故。所言借者，二禪已上所有眼識與初禪識麁細相似，是故言借。不從彼來，說為借矣。有人身生二禪已上，用自地眼及他地眼，見自地色及他地色，所生眼識當知亦是初禪所攝，類上可知。若依《成實》，一切眼識隨眼處說，不借下識。大乘法中，文無定判，多同《成實》，無借識故。眼識既然，耳識同爾。若論身識，初禪已還即當地說；二禪已上，所覺之觸必在當地，所生之識亦初禪攝（此五門竟）。

Next, discriminating the dhātus in terms of one's own plane and other planes. Regarding one's own plane: when one's body is in the desire realm, within one's own plane faculties, objects, and consciousnesses are all fully present. When one's body is in the first dhyāna, within one's own plane the six faculties are fully present, but there are only four objects: visible forms, sounds, tangibles, and phenomena. Because there is no solid food there, there are neither odors nor tastes. There are also only four consciousnesses, excluding the nose-consciousness and tongue-consciousness, because of the absence of odors and tastes. When one's body is in the second dhyāna up to the fourth dhyāna, within one's own plane the six faculties and four objects are the same as in the first dhyāna, but consciousness is not uniform. In the Abhidharma system, there is only mental consciousness, and the remaining consciousnesses are entirely absent. If the other consciousnesses are absent, how can one see forms, hear sounds, perceive tangibles, and the like? That treatise explains that above the second dhyāna one borrows the consciousness of the first dhyāna, and thus one is able to see forms, hear sounds, and perceive tangibles. The *Tattvasiddhi* says that they are the same as the first dhyāna, because that local plane inherently possesses the four consciousnesses of eye, ear, body, and mind. When one's body is in the four formless [planes], the doctrine is not uniform. In Hīnayāna, there are only the mental faculty, mental consciousness, and the dharmadhātu. Mahāyāna says that their faculties, objects, and consciousnesses are the same as the fourth dhyāna, because Mahāyāna says that they still have matter. Such is one's own plane. Regarding other planes: the nose-, tongue-, and body-faculties and their corresponding consciousnesses arise only in their own local plane and do not extend to other planes. The eye-, ear-, and mental faculties and these consciousnesses, when one's body is in a lower plane, can all arise toward a higher plane wherever it may be. Among the six objects, odors, tastes, and tangibles are cognized only by the faculties and consciousnesses of their own plane and do not extend to other planes, because there is no distant knowing. As for the form-dhātu and sound-dhātu, in Hīnayāna, from the fourth dhyāna down, wherever one's body may be, one can see and hear them in other planes, but this does not extend to the formless realm. Mahāyāna teaches that from the form realm down it is the same as Hīnayāna. Within the formless realm, there are similarities and differences. It teaches that ordinary beings and persons of the two vehicles in the formless realm neither see nor hear any forms or sounds in other planes, because their minds are subtle and weak; this is the same as Hīnayāna. When bodhisattvas are there, they can see and hear all forms and sounds in other planes, because their minds possess sovereignty and their faculties are luminous and keen; this differs from Hīnayāna. The dharmadhātu is not uniform. According to the Abhidharma, with respect to the sāsrava dharmadhātu, from the fourth dhyāna down, wherever one's body may be, one can cognize it by taking it as an object in other planes. When born in and abiding in the formless realm, it is not like this: one cognizes only the phenomena of one's own plane and higher planes, and does not take lower planes as objects. Therefore, that treatise says, "The formless [realm] does not take lower-plane sāsrava [dharmas] as objects." The anāsrava dharmadhātu is not like this: in other planes, wherever one's body may be, one can cognize it by taking it as an object, without distinguishing higher or lower. If one relies on the *Tattvasiddhi*, all other-plane sāsrava and anāsrava dharmas, wherever one's body may be within the three realms, can all be cognized by taking them as objects. However, that treatise says that although the formless realm takes lower-plane sāsrava dharmas as objects, the mind is not unhindered—like burning sinews or feathers—yet it is not that it does not take them as objects. In Mahāyāna, it is the same as the *Tattvasiddhi*. Question: If someone's body is in the desire realm, and they use the eye of the first dhyāna to see forms of their own plane and forms of other planes, to which plane does the generated eye-consciousness belong? Answer: The generated [eye-consciousness] belongs to the plane of the first dhyāna, because it arises based on that eye. Another question: If someone's body is in the desire realm or the plane of the first dhyāna, and they use the eye of the second dhyāna up to using the eye of the plane of the fourth dhyāna to see forms of their own plane and forms of other planes, to which plane does the generated eye-consciousness belong? According to the Abhidharma, all belong to the first dhyāna. In that system, above the second dhyāna there is no eye-consciousness at all; they borrow the consciousness of the first dhyāna to cognize forms. What is meant by "borrowing" is that whatever eye-consciousness exists above the second dhyāna is similar in coarseness and subtlety to the consciousness of the first dhyāna, and therefore it is called "borrowing." It is not that it arrives from there to be called borrowing. If someone's body is born above the second dhyāna, and they use the eye of their own plane or the eye of another plane to see forms of their own plane or forms of other planes, one should know that the generated eye-consciousness also belongs to the first dhyāna; it can be understood by analogy with the above. If one relies on the *Tattvasiddhi*, all eye-consciousnesses are stated according to the location of the eye and do not borrow lower consciousnesses. In Mahāyāna texts there is no definitive determination, but it mostly agrees with the *Tattvasiddhi*, because there is no borrowing of consciousness. The eye-consciousness being thus, the ear-consciousness is also like this. If we discuss the body-consciousness, from the first dhyāna down it is stated according to that local plane; above the second dhyāna, the tangible perceived must be in that local plane, and the generated consciousness also belongs to the first dhyāna (here ends this fifth section).