說無垢稱經疏 5.290

5.290

贊曰：此中有十。梵云薩埵，此云有情，即六根是。舊文由此說如第七情，今言根也。無色界中有定境色、無業果色，此中說無業果色也。薩迦耶見，通俱生、分別。預流已上無分別者非無俱生。《楞伽經》云「佛告大慧：『身見有二種，謂俱生、妄相，妄相者即分別薩迦耶見故。』」觀一來果第三有者，一來果人復有二生，從天來人，唯二生故。此依小生，非大生義。不還果者，不生欲界，故無胎藏。

Commentary: Here there are ten clauses. In Sanskrit, sattva, translated here as “sentient being,” which is simply the six indriyas. Because of this, the older text spoke of it as like a seventh sense-faculty; here it is called an indriya. In the formless realm, there is form belonging to the domain of meditative concentration, but no form resulting from karmic retribution; here, it refers to the absence of form resulting from karmic retribution. Satkāyadṛṣṭi applies to both the innate and the intellectually imputed. From stream-enterers on up, they lack the intellectually imputed, but are not without the innate. The Laṅkāvatāra-sūtra says: “The Buddha addressed Mahāmati: ‘Identity view is of two kinds: innate and false-discrimination; false-discrimination is intellectually imputed satkāyadṛṣṭi.’” Contemplating the once-returner's third existence: one who has attained the fruit of once-returner has two more births; coming from heaven to the human world, there are only two births. This is based on minor rebirths, not the meaning of major lifetimes. One who has attained the fruit of non-returner is not reborn in the desire realm, hence has no conception in a womb.