俱舍論記 19.42

19.42

「彼貪多託至不別顯示」者，舉下兩句答。彼上界貪雖亦緣外，多託內門轉故。謂彼二界多起定貪，一切定貪於內門轉，故唯於彼立有貪名。又由有人於上二界所依止身起解脫想，為遮彼故，謂於上界立有貪名，顯貪所緣非真解脫。若泛論有，有通三界，通內、通外。此中但於上界有漏內自體上立以有名，故名為有。彼界諸有情多於等至定及所依止身二自體上深生味著故，說彼唯味著內自體。非味著外境，離欲界貪故。以定身勝故偏味著，由此唯彼界立有貪名。既說有貪在上二界，義准欲界貪名五欲境貪，故於頌中不別顯示。於欲界貪雖亦緣內身，多緣外境，從多分說，名為欲貪。

On “Attachment there mostly relies on [...] is not separately displayed”: This cites the bottom two lines in answer. Although attachment in those higher realms also takes external objects as its cognitive object, it mostly operates by relying on an inward direction. That is, in those two realms, attachment to meditative concentration mostly arises, and all attachment to concentration operates inwardly; hence the name “attachment to existence” is established only for them. Furthermore, because some people conceive the idea of liberation with regard to the basis-body (āśraya-kāya) in the upper two realms, in order to refute them, the name “attachment to existence” is established for the upper realms, revealing that the cognitive object of their attachment is not true liberation. Broadly speaking, “existence” (bhava) pervades the three realms, and pervades the internal and external. Here, however, “existence” is designated only on the contaminated internal personal entity of the upper realms; hence it is called “existence.” Because sentient beings in those realms mostly develop deep attachment to the two entities—the meditative attainment of absorption (samāpatti) and the basis-body—it is said that they only relish the internal personal entity, not external objects, because they are free from sensual-realm attachment. Because the body in meditative concentration is superior, they relish it exclusively; thus the name “attachment to existence” is established only for those realms. Since it is stated that attachment to existence belongs to the upper two realms, it implicitly follows that attachment in the desire realm is named attachment to the five sensual objects; therefore it is not separately displayed in the verse. Although attachment in the desire realm also takes the internal body as its cognitive object, it mostly takes external objects as its cognitive object; speaking from the majority, it is named “sensual attachment” (kāmarāga).