[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) › 6.37 # 大乘法苑義林章 6.37 大乘法苑義林章 6.37 - **Language:** Classical Chinese ### [6.37](https://indike.org/pramana/in.bauddha.taisho.1861.6.37) 三界九地者，欲界地有二，謂聞、思所成。不定界地非離染地，設欲修時墮思中故、欲界之心行相麁故。色界地有二，謂聞、修所成，若欲思時墮修中故、上界地心行相細故。由此無色亦無思慧。上地雖有慧與思俱，不由思成，相非明了。諸善性者，或是生得、或是聞修，定非思慧。無色界有一，謂即修慧。要由耳根聽聞法已引所成慧，彼無耳根故無聞慧，異界相違不相順故。設由彼引，麁細懸殊，如目犍連，非聞慧攝。聞所成慧通在六地，欲界、四靜慮及靜慮中間。未至勤求根本地相，善位無容起散聞慧。或在七地加初未至，或在五地又除中間。何故中間說無聞慧？不許上三，未至地無。由此應知初說為善。思慧唯在一欲界地。修慧，有漏者十七地，八根本、八近分、靜慮中間；無漏者在十地，色界六，除上三未至，無色界中四根本地，說非想地有無漏心引滅定故。然在下地得起上地有漏聞慧。《對法》第五等說樂欲力者，謂已得第二靜慮者，入初靜慮已，若欲以第二靜慮地心出等，即能現前而出於定。餘一切地，如理當知。其所入定修慧心，其第二定所出之心非生得善。諸論皆說，若生彼地，方起彼地生得善故，故所出心定是聞慧。有義：所出定是修慧。有漏無漏異心名出，要生彼地中，起彼聞慧故。八地已後心恒一類，云何名出？既爾純無漏，如何起聞慧？故異行相異分名出。前師亦許聞慧名出，無漏三慧上下通起，上地不起下地有漏思修二慧。思無下起，一地繫故。上亦不起下地聞慧，有漏三慧是業性故、皆厭捨故。 > As for the planes of the nine stages of the three realms: the stage of the desire realm has two, namely those derived from hearing and thinking. It is not a plane of concentration and not a plane free from passion; if one wishes to cultivate, it falls under thinking, because the activity of the desire-realm mind is coarse. The stage of the form realm has two, namely those derived from hearing and cultivation; if one wishes to reflect, it falls under cultivation, because the activity of the mind in the higher realms is subtle. For this reason, the formless realm also lacks prajñā derived from thinking. Although in the higher stages there is prajñā accompanied by thought (cetanā), it is not accomplished through thinking, and its aspect is not distinct. Those of a wholesome nature are either innate or derived from hearing and cultivation; they are definitely not prajñā derived from thinking. The formless realm has one, which is precisely prajñā derived from cultivation. It must depend on the ear faculty having heard the Dharma to induce the prajñā so accomplished; that \[realm\] lacks an ear faculty, so it has no prajñā derived from hearing, because different realms are incongruent and do not accord with each other. Even if it were induced by that, coarse and subtle are vastly disparate; like Maudgalyāyana, it is not subsumed under prajñā derived from hearing. Prajñā derived from hearing generally exists in six stages: the desire realm, the four dhyānas, and the dhyānāntara (intermediate dhyāna). In the preliminary stages (anāgamya) one diligently seeks the characteristics of the fundamental stage; in wholesome states there is no room to give rise to distracted hearing. Alternatively, it exists in seven stages, adding the preliminary stage of the first dhyāna; or in five stages, further excluding the intermediate. Why is it said that the intermediate lacks prajñā derived from hearing? Because it is not accepted that the upper three have it, and the preliminary stages lack it. From this one should know that the first explanation is the good one. Prajñā derived from thinking exists only in one stage: the desire realm. As for prajñā derived from cultivation: the sāsrava type exists in seventeen stages: the eight fundamental, the eight proximate (sāmantaka), and the dhyānāntara; the anāsrava type exists in ten stages: six in the form realm, excluding the upper three preliminaries, and the four fundamental stages of the formless realm, since it is said that the stage of neither-conceptualization-nor-non-conceptualization has an anāsrava mind that induces the absorption of cessation. However, in a lower stage one can give rise to sāsrava prajñā derived from hearing belonging to a higher stage. The Abhidharmasamuccaya fascicle five and other texts state regarding the power of aspiration: for one who has already attained the second dhyāna, having entered the first dhyāna, if they wish to emerge and so forth with a mind of the second dhyāna stage, they are immediately able to manifest it and emerge from absorption. All other stages should be understood in the same way. The mind of prajñā derived from cultivation with which one enters absorption, and the mind with which one emerges in the second dhyāna, are not innate goodness. All treatises state that only when born in that stage does one give rise to the innate goodness of that stage; therefore, the mind of emergence is definitely prajñā derived from hearing. There is another opinion: the mind of emergence is definitely prajñā derived from cultivation. A mind different in being sāsrava or anāsrava is called 'emergence'; one must be born in that stage to give rise to its prajñā derived from hearing. After the eighth ground the mind is constantly of a uniform kind; how could it be called 'emergence'? Since it is purely anāsrava, how could it give rise to prajñā derived from hearing? Therefore, different aspects and different divisions are called 'emergence'. The former master also accepts that prajñā derived from hearing is called emergence. The three anāsrava prajñās can arise across higher and lower stages; a higher stage does not give rise to the two sāsrava prajñās of thinking and cultivation of a lower stage. Thinking does not arise from below, because it is bound to a single stage. A higher stage also does not give rise to prajñā derived from hearing of a lower stage, because the three sāsrava prajñās are of the nature of karma, and all are reviled and abandoned. > — English (machine translation) (machine translation) - [Previous: 6.36](https://indike.org/pramana/in.bauddha.taisho.1861.6.36) - [Next: 6.38](https://indike.org/pramana/in.bauddha.taisho.1861.6.38) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1861.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.6.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.6.37](https://indike.org/pramana/in.bauddha.taisho.1861.6.37) · Pramāṇa