俱舍論記 19.135

19.135

「不執彼為至身見起故」者，答。身生下界，必不執彼上界諸法為我、我所，邊見必由身見起故。身見既不起，邊見亦不生。又《婆沙》十八云「問：何故此二不緣他界耶？答：唯有爾所緣境力故。復次此二見唯於麁果法轉故。謂此二見唯於麁顯現見諸蘊，執我、我所及計斷、常。若生欲界，於色、無色界微細諸蘊不能現見，故不執為我、我所等。問：若爾，生色界者現見欲界麁顯諸蘊，何不執為我、我所等？答：已離染故。謂生色界者，於欲界蘊已得離染故，雖現見而不執為我、我所等。復次上地煩惱不緣下故。問：因論生論，何故上地煩惱不緣下耶？答：已離彼染故。謂要已離下地染者，方起上地煩惱現前。於下地法既已離染，上地煩惱寧復緣彼？問：如何得知要離下染，上地煩惱方得現前？答：如《施設論》說『有六種非律儀，謂三界繫各有二種，一相應、二不相應。欲界相應非律儀現在前時，六非律儀成就，四非律儀亦現在前，謂欲界二，色、無色界各不相應。色界相應非律儀現在前時，四非律儀成就，三非律儀亦現在前，謂色界二，無色界不相應。無色界相應非律儀現在前時，二非律儀成就亦現在前，謂無色界二。此中染污法名非律儀。』由此故知，要離下染，上地煩惱方現在前（廣如彼釋）。」

Regarding "They do not grasp them as ... arises from the satkāyadṛṣṭi": this is the answer. Being born in a lower realm, one definitely does not grasp those dharmas of higher realms as self or belonging to self, because the antagrāhadṛṣṭi necessarily arises from the satkāyadṛṣṭi. Since the satkāyadṛṣṭi does not arise, the antagrāhadṛṣṭi also does not arise. Furthermore, the Mahāvibhāṣā, fascicle 18, says: "Question: Why do these two not apprehend other realms? Answer: Because they only have that much power regarding the cognitive object. Furthermore, these two views operate only on coarse resulting dharmas; that is, these two views grasp at self and belonging to self and conceptualize annihilation or permanence only with respect to coarsely manifest, presently seen skandhas. If born in the Kāmadhātu, one cannot presently see the subtle skandhas in the Rūpadhātu and Ārūpyadhātu, and therefore one does not grasp them as self, belonging to self, and so on. Question: If so, why does one born in the Rūpadhātu, who presently sees the coarse and manifest skandhas of the Kāmadhātu, not grasp them as self, belonging to self, and so on? Answer: Because of having already abandoned passion. That is, one born in the Rūpadhātu has already attained dispassion toward the skandhas of the Kāmadhātu, and therefore, although presently seeing them, does not grasp them as self, belonging to self, and so on. Furthermore, defilements of a higher level do not apprehend lower ones. Question: Digressing to discuss further, why do defilements of a higher level not apprehend lower ones? Answer: Because passion for them has already been abandoned. That is, only when one has already abandoned passion for a lower level can defilements of a higher level arise and become manifest. Since passion for the dharmas of lower levels has already been abandoned, how could defilements of a higher level again apprehend them? Question: How is it known that only when passion for lower levels is abandoned can defilements of a higher level become manifest? Answer: As stated in the Prajñapti-śāstra: 'There are six kinds of non-restraint (asaṃvara), namely, two kinds associated with each of the three realms: first, associated; second, non-associated. When non-restraint associated with the Kāmadhātu is manifest, six non-restraints are possessed, and four non-restraints are also manifest, namely, the two of the Kāmadhātu and the non-associated of each of the Rūpadhātu and Ārūpyadhātu. When non-restraint associated with the Rūpadhātu is manifest, four non-restraints are possessed, and three non-restraints are also manifest, namely, the two of the Rūpadhātu and the non-associated of the Ārūpyadhātu. When non-restraint associated with the Ārūpyadhātu is manifest, two non-restraints are possessed and are also manifest, namely, the two of the Ārūpyadhātu. Here, defiled dharmas are called non-restraints.' From this it is known that only when passion for lower levels is abandoned do defilements of higher levels become manifest (as explained at length therein)."