[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 1.54 # 大乘法苑義林章 1.54 大乘法苑義林章 1.54 - **Language:** Classical Chinese ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1861.1.54) 第八諸地依起者，此中有二：初辨依身、後明地起。依身者，若頓悟者，初起依於欲界身得，創發勝心唯欲界故。《顯揚》等說「極戚非惡趣，極欣非上二。唯欲界人天，佛出世現觀。」初地以前三界依身，一切容得，許毘鉢舍那菩薩生無色界，以無色心了一切故。非此，何人得有是事？七地以前得依欲、色二界身起，菩薩不生無色界故。八地以上唯定依於色界身起，託勝所依得菩提故。其漸悟者，初二果人初起，必依欲界身得。不經生者，七地以前亦通色界依身而起，雖未入地亦不生無色，悲願自在隨受生故。亦不因修，許轉生故，不同頓悟。見道已前自已得無漏，彼業力多故，或亦許生，三界業縛彼猶有故，非此生上厭下染故。若經生者，必不上生，發心及後唯欲界故。第三果人不經生者，欲界發心，後通色界依身而起，不生無色，無利益故。若經生者及第四果，欲界發心，初後唯依欲界身起。色界發心，亦唯依於色界身起。初證頓悟必欲界身，由斷生執慧厭深故，漸證初依亦通色界。《顯揚》等說唯欲界中入現觀者，據各初入非漸悟故，唯斷法執非深厭故。上明依身，下明地起。欲界自地觀通聞思，唯散非定，亦非無漏。此依正義，不取傍說。色界觀中通聞修慧，無色界觀唯修無餘。色界無思慧，無色又無聞，諸教同故。此唯加行善，故非生得攝。然依《瑜伽》六十五說「若定若生，毘鉢舍那菩薩未得自在。及得廣慧聲聞，若諸有學、若阿羅漢，以無色界心了三界法及無漏法。」故知無色亦有此觀。菩薩即是見道以前四十心位，地上不生，處處說故。廣慧聲聞者，隨應說之，不愚於法故。除此二外，不說餘人亦得無色心通緣於一切。菩薩見道及金剛定，唯第四定後通諸地，色六、無色四。十地隨應依起此觀，斷惑九、遊觀十，隨應別說，無漏聞思隨依無爽。上七未至唯有欣厭，行相猶局，故不能作。 > Eighth, relying on \[physical\] bases and arising in grounds. Here there are two \[parts\]: first, distinguishing the physical base relied upon; second, explaining the arising in the grounds. As for the physical base relied upon: if \[a practitioner is\] one of sudden awakening, the initial arising must be attained relying on a body in the desire realm, because the initial generation of the supreme mind \[occurs\] only in the desire realm. The Xianyang and other \[treatises\] state: "Extreme anguish is not in the bad destinies; extreme joy is not in the upper two \[realms\]. Only humans and devas of the desire realm attain abhisamaya when a Buddha appears in the world." Before the first ground, relying on bodies of all three realms is entirely possible, for it is accepted that a vipaśyanā bodhisattva can be born in the formless realm and comprehend all things with a formless-realm mind. If not this \[bodhisattva\], what person could have such a thing? Before the seventh ground, \[the contemplation\] can arise relying on bodies in the desire and form realms, because bodhisattvas are not born into the formless realm. From the eighth ground upward, it arises definitely and exclusively relying on a body in the form realm, because they attain bodhi by depending on an exalted support. As for those of gradual awakening: for those at the first two fruits, initial arising must definitely be attained relying on a body in the desire realm. For those who do not undergo rebirth, before the seventh ground it also arises relying on a body in the form realm; although they have not yet entered the grounds, they are also not born into the formless realm, because they take birth at will through the sovereignty of their compassionate vows. Nor is it due to cultivation that their taking rebirth is allowed, which differs from the case of sudden awakening. Those prior to the darśanamārga have not yet attained anāsrava themselves; because their karmic force is strong, they might also be permitted to take birth \[there\], since they still possess the karmic bondage of the three realms—it is not that they are born above because they are disgusted with the defilements below. If they undergo rebirth, they definitely do not take birth above, because their generation of the mind \[of bodhi\] and what follows are only in the desire realm. For those of the third fruit who do not undergo rebirth: having generated the mind \[of bodhi\] in the desire realm, it subsequently arises relying on a body in the form realm; they are not born into the formless realm, because there is no benefit. For those who undergo rebirth, as well as those of the fourth fruit: having generated the mind in the desire realm, from beginning to end it arises relying only on a body in the desire realm. If they generated the mind in the form realm, it likewise arises relying only on a body in the form realm. Initial realization by sudden awakening must depend on a body in the desire realm, because the prajñā that cuts off the clinging to life involves deep disgust; for gradual realization, the initial support also includes the form realm. The statement in the Xianyang and other \[treatises\] that one enters abhisamaya only in the desire realm is based on each \[person's\] first entry and not on gradual awakening, and because they only cut off the clinging to dharmas without deep disgust. Above has explained the physical base relied upon; below explains arising in the grounds. The contemplation of the desire realm's own ground includes hearing and reflection; it is only distracted and not in samādhi, nor is it anāsrava. This is based on the correct doctrine and does not adopt secondary views. Among contemplations of the form realm, it includes the prajñā of hearing and cultivation; contemplations of the form realm consist solely of cultivation and nothing else. The form realm lacks the prajñā of reflection, and the formless realm further lacks hearing, as all teachings agree. These are only wholesome \[states\] belonging to application (prayogika) and therefore are not included in what is born-acquired (upapattilābhika). However, based on the sixty-fifth fascicle of the Yogācārabhūmi, which states: "Whether in samādhi or reborn, a vipaśyanā bodhisattva who has not attained sovereignty, as well as a śrāvaka of vast wisdom—whether one in training (śaikṣa) or an arhat—comprehends the dharmas of the three realms and anāsrava dharmas with a mind of the formless realm." Thus we know that the formless realm also has this contemplation. The bodhisattva refers to the positions of the forty minds prior to the darśanamārga; that they are not born \[there\] from the grounds onward is stated everywhere. "Śrāvakas of vast wisdom" is stated according to appropriateness, because they are not deluded about dharmas. Aside from these two, it is not said that any other person can also attain a mind of the formless realm that universally cognizes everything. The bodhisattva's darśanamārga and the vajropamasamādhi occur only in the fourth dhyāna; thereafter \[the contemplation\] extends to the various grounds: six in the form realm and four in the formless realm. The ten grounds give rise to this contemplation according to appropriateness: nine for severing defilements and ten for roaming contemplation, explained individually as appropriate; the anāsrava \[contemplations of\] hearing and reflection accord with their supports without error. The upper seven samantakas only possess joy and revulsion, and their modes of activity are still limited, so they cannot perform it. > — English (machine translation) (machine translation) - [Previous: 1.53](https://indike.org/pramana/in.bauddha.taisho.1861.1.53) - [Next: 1.55](https://indike.org/pramana/in.bauddha.taisho.1861.1.55) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1861.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.1.54) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.1.54](https://indike.org/pramana/in.bauddha.taisho.1861.1.54) · Pramāṇa