大乘法苑義林章 6.37

6.37

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.