俱舍論疏 8.90

8.90

論「所以者何至故名想一」，釋經意也。以初靜慮同想一因，名為想一。不言梵輔天者，舉初顯後《正理論》云「何緣梵眾同生此相？由見梵王處所、形色及神通等皆殊勝故。又觀大梵先時已有，己及餘天後方生故。彼不能見從上地沒，依初靜慮發宿住通，不能了知上地境故。何緣大梵亦生此想？彼纔發心眾便生故，謂己所化非速歿故，或愚業果感赴理故，或見己身形狀、勢力、壽、威德等過餘眾故。由是緣故，梵眾、梵王身雖有殊而生一想。」

The commentary states: "Why is that... is therefore called one in perception," explaining the meaning of the sūtra. Because in the first dhyāna they share the perception of a single cause, they are called "one in perception." Not mentioning the Brahmapurohita gods is mentioning the first to indicate the subsequent ones. The *Nyāyānusāra* says: "For what reason do the Brahmakāyika gods collectively produce this conception? Because they see that Brahmā's dwelling place, bodily form, spiritual powers, and so forth are all superior. Furthermore, they observe that the Great Brahmā already existed previously, whereas they themselves and the other gods were born only later. They are unable to see that he fell from a higher plane, because relying on the first dhyāna to produce the supernormal knowledge of past lives, they cannot cognize the domain of a higher plane. For what reason does the Great Brahmā also produce this conception? Because as soon as he had the intention, the multitudes were born; because he considers them his own creation and not quickly passing away; or because he is deluded about the principle of the retributive response of karmic fruits; or because he sees that his own bodily form, strength, lifespan, majesty, and so forth surpass those of the remaining multitudes. Due to these reasons, although the Brahmakāyika gods and the Great Brahmā differ in body, they produce a single perception."