大乘義章 9.35

9.35

次就地論。地謂欲界乃至非想。就此諸地以明滅定，先明定體、次論入心、後辨出心。滅定之體，宗別各異。毘曇法中，宣說滅定是非色非心有為法故，繫屬非想，與非想定同招一果。《成實》說為無為法故，不屬三界。大乘法中，義則不定。若說六識七識心滅為滅定體，是無為故，不屬三界。若說第八真心體寂為滅定體，亦非三界。若說第七妄識心寂為滅定體，繫屬三界。總相繫屬，不別諸地。次論入心。聲聞滅定，非想心入，餘心麁強難可滅故。菩薩法中，始同聲聞，成則不同。云何不同？始從欲界乃至非想，一切地心皆能入故。次論出心，毘曇法中，或非想出、或無所有出，次第正受非想心出，超越正受無所有出。聲聞超禪不過一故，餘地不出。問曰：滅定非想地攝，從滅定起無所有心應是次第，以何義故說為超越？釋言：就地應非超越，論家約就九次第說，中間隔於非想定故。成實法中雖無文證，以義推之與《毘曇》同，《毘曇》所立彼不非故。大乘法中，諸佛菩薩於禪自在，一切地心皆悉得出。地別如是（此五門竟）。

Next, discussion in terms of stages. "Stages" refers to from the desire realm up to neither-perception-nor-non-perception. To explain the cessation attainment in terms of these various stages: first explain the essence of the attainment, next discuss the mind of entry, and then analyze the mind of emergence. As for the essence of the cessation attainment, the doctrines differ among the traditions. In the Abhidharma system, it is declared that because the cessation attainment is a conditioned dharma that is neither form nor mind, it is bound to neither-perception-nor-non-perception and shares the same fruition with the attainment of neither-perception-nor-non-perception. The Tattvasiddhi explains it as an unconditioned dharma, and therefore it does not belong to the three realms. In the Mahāyāna system, the meaning is not fixed: if the cessation of the minds of the six consciousnesses and the seventh consciousness is said to be the essence of the cessation attainment, since this is unconditioned, it does not belong to the three realms; if the quiescence of the essence of the eighth, true consciousness is said to be the essence of the cessation attainment, it likewise does not belong to the three realms; if the quiescence of the mind of the seventh, deluded consciousness is said to be the essence of the cessation attainment, it is bound to the three realms. It is bound generally, without distinction among the various stages. Next, discussing the mind of entry: in the śrāvaka's cessation attainment, one enters with the mind of neither-perception-nor-non-perception, because the other minds are coarse and strong and hard to extinguish. In the bodhisattva's system, the beginning is identical with the śrāvaka, but upon completion it is not the same. How is it not the same? From the desire realm up to neither-perception-nor-non-perception, one can enter with the mind of any stage. Next, discussing the mind of emergence: in the Abhidharma system, one emerges either with [the mind of] neither-perception-nor-non-perception or with [the mind of] nothingness; in sequential absorption one emerges with the mind of neither-perception-nor-non-perception, and in leaping absorption one emerges with [the mind of] nothingness. Because a śrāvaka's leaping dhyāna does not skip more than one [stage], one does not emerge in the remaining stages. Question: The cessation attainment is subsumed under the stage of neither-perception-nor-non-perception; arising from the cessation attainment into the mind of nothingness should be sequential—by what meaning is it called leaping? Explanation: In terms of stages, it should not be a leap, but the treatise masters speak in accordance with the nine sequential [attainments], because the attainment of neither-perception-nor-non-perception intervenes in between. In the Tattvasiddhi system, although there is no textual proof, inferring by reasoning it is identical with the Abhidharma, because it does not refute what the Abhidharma established. In the Mahāyāna system, the Buddhas and bodhisattvas have mastery over dhyāna, and they emerge completely with the mind of any stage. Such are the distinctions of stages (this concludes the fifth section).