俱舍論記 8.51

8.51

「有說亦有至應知亦爾」者，有說亦有上、下二方，餘法密部經中說十方故。於此十方欲界中，若有眾生離一欲界貪時，於一切十方欲界貪皆得滅離，以相同故。離色、無色，應知亦爾。一日、月所照名一世界。千世界中有一梵王，梵王通為千世界主。然依初靜慮起通慧時，所發神通但能往至自所生千世界中，及能往自生梵世，非能往餘世界及餘梵世，以處別故。若依所餘第二靜慮等起通慧時，隨其所應，應知亦爾。又解：所餘四通慧，應知亦爾。此據異生，若據聖人此則不定。此據五通，若據漏盡亦能通證餘界無為。

"Some say that there are also [...] should be known to be likewise": some say that there are also the two directions of above and below, because the sūtras of other [schools, such as] the Dharmaguptakas, speak of ten directions. In the desire realms of these ten directions, when a sentient being is separated from the attachment of one desire realm, attachment to all desire realms in the ten directions is eradicated, because their characteristics are identical. Freedom from the form and formless realms should be known to be likewise. The area illuminated by one sun and moon is called one world. In a thousand worlds, there is one Brahmā king; the Brahmā king is universally the lord of the thousand worlds. However, when one gives rise to direct-knowledge cognition relying on the first dhyāna, the supernatural power that is produced can only go to the thousand worlds of one's own birth and to the Brahmā world of one's own birth; it cannot go to other worlds or other Brahmā worlds, because the places are distinct. When one gives rise to direct-knowledge cognition relying on the remaining second dhyāna and so on, it should be known to be likewise according to what is appropriate. Another explanation: the remaining four direct-knowledge cognitions should also be known to be likewise. This is stated with respect to worldlings; if stated with respect to noble persons, this is not fixed. This is stated with respect to the five superknowledges; if stated with respect to the destruction of the outflows, one can also universally realize the unconditioned of other realms.