大乘法苑義林章 6.36

6.36

第五位地，有二：一三乘凡聖位、二三界九地位。三乘凡聖位者，雖有三慧，發心未定，名住外凡；發決定心，方內凡位。若二乘位解脫分中，聞慧在五停心位，思慧在二念處位，修慧在煖已後諸位。此據隨增說三慧位，然實凡聖因果位中皆容得起。雖煖等體非是聞慧，位亦通起。唯見道中無聞思慧，理定觀故。其大乘者，《唯識論》說唯識相性，資糧位中聽聞思惟能深信解，在加行位能漸伏除所取能取引發真見。彼文意說：四十心位起聞思慧修習唯識，四善根後方起修慧。從多增修，非理實爾。《華嚴經》中說「十住位初發心住，八相成道能現神通。」又《瑜伽》六十五說「毘鉢舍那菩薩，若定若生，以無色界心了三界法及無漏法。此非決擇分位，不生彼故、彼地無故，故資糧位修慧之行未能理觀，加行位中方能觀理故。」《唯識論》說資糧位，於識性相聽聞思惟，不說修慧。雖決擇分體唯修慧，位起聞思，欲界身故。於見道位唯有修慧，內觀諦理非散心故，彼聞、思慧種子得修。於修道位七地已前，定散心間皆容得起，八地已上無漏相續都無散心。《十地經》說「八地已上，於一切法能堪、能思、能持。」彼論解云「如次即是聞、思、修慧。雖一慧體，一剎那中能取外教而尋於義，名為聞慧。能深籌度，先理後文，名為思慧。於此二中能證明顯，即名修慧。聖智迅速，於一念慧義分三故，實無別體。」有說：但是修慧所攝，非是聞思。聞思假說，實是修慧。大小二乘不說色界亦有思體，無色界中有聞慧體。若八地後起實聞思，應許色地亦有思慧，無色有聞。雖說無色天，佛邊側立聽法等事，但依修慧緣教義故。如目犍連，獼猴池側入無所有處定，聞狂象聲，但修慧聞，非聞慧故。

Fifth, stages and planes, in which there are two [divisions]: first, the ordinary and noble stages of the three vehicles; second, the planes of the nine stages of the three realms. As for the ordinary and noble stages of the three vehicles: although one possesses the three kinds of prajñā, if the generation of the mind is not yet fixed, one is called residing in the outer ordinary stages; when one generates a determined mind, one only then reaches the inner ordinary stages. In the stages of the two vehicles, within the aids to liberation (mokṣabhāgīya), prajñā derived from hearing is in the stage of the five methods of stilling the mind; prajñā derived from thinking is in the stage of the two kinds of smṛtyupasthāna; and prajñā derived from cultivation is in the stages from warmth (uṣmagata) onward. This states the stages of the three kinds of prajñā according to which is predominant; however, in reality they may all arise in the stages of ordinary beings and nobles, cause and effect. Although the essence of warmth and the rest is not prajñā derived from hearing, [prajñā derived from hearing] may also arise in those stages. Only in the path of seeing are there no prajñās derived from hearing or thinking, because it is an absorption of contemplation on truth. As for the Mahāyāna: the Cheng weishi lun states that regarding the characteristics and nature of consciousness-only, in the stage of provisions one hears and reflects and is able to deeply believe and understand; in the stage of applied preparation one is able gradually to subdue and eliminate the apprehended and the apprehender, inducing true vision. The intended meaning of that text is: in the stages of the forty minds one gives rise to prajñā derived from hearing and thinking to cultivate consciousness-only, and only after the four wholesome roots does one give rise to prajñā derived from cultivation. This is said in terms of what is predominantly cultivated; in ultimate reality it is not so. The Avataṃsaka-sūtra states: 'In the stage of the ten abodes, at the abode of the initial generation of the mind, one can manifest the eight aspects of achieving enlightenment and display supernormal powers.' Furthermore, Yogācārabhūmi fascicle sixty-five states: 'A vipaśyanā bodhisattva, whether in absorption or reborn [there], uses a mind of the formless realm to comprehend phenomena of the three realms and anāsrava phenomena. This is not the stage of the aids to penetration (nirvedhabhāgīya), because they are not reborn there and it does not exist in that ground. Therefore, in the practice of prajñā derived from cultivation in the stage of provisions, one is not yet able to contemplate reality, and only in the stage of applied preparation can one contemplate reality.' The Cheng weishi lun states that in the stage of provisions one listens to and contemplates the nature and characteristics of consciousness, but does not speak of prajñā derived from cultivation. Although the essence of the aids to penetration is only prajñā derived from cultivation, in that stage hearing and thinking arise because the body is in the desire realm. In the path of seeing there is only prajñā derived from cultivation, because it internally contemplates the truth of the truths and is not a distracted mind; the seeds of those prajñās derived from hearing and thinking are cultivated there. In the path of cultivation prior to the eighth ground, they may all arise between concentrated and distracted minds; from the eighth ground onward, anāsrava continues uninterruptedly and there is no distracted mind at all. The Daśabhūmika-sūtra states: 'From the eighth ground onward, toward all phenomena one is capable, can reflect, and can maintain.' The commentary on that text explains: 'In that order, these are precisely the prajñās derived from hearing, thinking, and cultivation. Although there is a single essence of prajñā, that which within a single kṣaṇa can apprehend external teachings and seek their meaning is called prajñā derived from hearing. That which can deeply deliberate, putting principle first and text second, is called prajñā derived from thinking. That which can clearly realize and reveal within both of these is called prajñā derived from cultivation. Noble wisdom is swift, so that within one thought of prajñā the aspects are divided into three; in reality there are no separate essences.' Some say: it is subsumed only under prajñā derived from cultivation, not hearing and thinking; hearing and thinking are figurative expressions, but in reality it is prajñā derived from cultivation. The two vehicles, Mahāyāna and Hīnayāna, do not state that the form realm also has an essence of thinking, or that the formless realm has an essence of prajñā derived from hearing. If after the eighth ground real hearing and thinking were to arise, one should also accept that the form ground has prajñā derived from thinking and the formless has hearing. Although it is said that formless-realm devas stand beside the Buddha to listen to the Dharma and so forth, this is solely based on prajñā derived from cultivation apprehending teachings and meanings. Just as Maudgalyāyana, sitting beside the Monkey Pond, entered the absorption of the sphere of nothingness and heard the sound of a wild elephant—this was merely heard through prajñā derived from cultivation, not prajñā derived from hearing.