大乘法苑義林章 2.39

2.39

第九所依分別，於中有二：一依身、二依地。一依身者，若伏煩惱障，初唯欲界，後通三界八地，生有頂地更不伏故。斷通三界，九地皆得。此說二乘非菩薩，菩薩斷惑唯依欲、色界身，非生無色。此聖菩薩，凡即不然。此總說已。別分別者，其三乘者直趣自乘，斷分別二障，唯在欲界六天及人趣三天下，非餘處，慧厭猛故。《顯揚》等云「極戚非惡趣，極欣非上二，唯欲界人天，佛出世現觀。」色界聖者迴心向大，斷所知障亦通色界。不同煩惱須勝厭心，故通彼地。若斷俱生煩惱障，二乘通三界九地身。菩薩有二義：一通欲、色，不定性者所留之身通二界故。二是色界第四禪，直往菩薩摩醯首羅智處生故。不定性者，論雖二說，通二界者此說為正。若斷俱生所知障，通欲、色二界五地，非無色，菩薩不生無色界故。

Ninth, distinguishing according to the support: within this there are two: 1. support based on embodiment; 2. support based on meditative stage. First, support based on embodiment: regarding subduing the kleśa-hindrance, initially it is only in the desire realm, and later it extends to the eight stages of the three realms, because one born into the peak of existence stage does not subdue it further. Abandonment extends to the three realms; all nine stages are attainable. This refers to the two vehicles, not bodhisattvas; a bodhisattva's abandonment of afflictions relies only on embodiment in the desire and form realms, not taking birth in the formless realm. This applies to noble bodhisattvas; ordinary beings are not thus. Having given this general explanation, regarding specific distinctions: those of the three vehicles who proceed directly toward their own vehicle abandon the two discriminated hindrances only in the six heavens of the desire realm and the three continents of the human destiny, not in other places, because their wisdom and revulsion are sharp. The Xianyang and other texts say: "In extreme torment [in evil destinies] there is none; in extreme joy of the upper two realms there is none; only among humans and devas of the desire realm, when a Buddha appears in the world, does direct realization occur." When a noble one of the form realm turns their mind toward the Great [Vehicle], their abandonment of the jñeya-hindrance also extends to the form realm; unlike kleśas, which require a superior mind of revulsion, it extends to that stage. As for abandoning the innate kleśa-hindrance, for the two vehicles it extends to embodiment in the nine stages of the three realms. For bodhisattvas, there are two views: first, it extends to the desire and form realms, because the embodiment retained by those of indeterminate nature extends across both realms. Second, it is in the fourth dhyāna of the form realm, because direct-progressing bodhisattvas are born in the wisdom locus of Maheśvara. For those of indeterminate nature, although the treatises offer two explanations, the one extending across both realms is correct. As for abandoning the innate jñeya-hindrance, it extends to five stages across the desire and form realms, but not the formless realm, because bodhisattvas are not born into the formless realm.