瑜伽論記 16.408

16.408

於後有處慢者至心遂高舉者，計我當有，則於常起慢不有是於斷起慢。非想非非想等則於高舉者，計我當有則於常起慢，不有上於斷起慢，非想非非想等則於非有想非無想見而生於慢，還是恃常起慢，於常起慢計有樂世名動，於斷起慢未來不續，名為無動。身在人天愛趣起慢，故云諸愛趣中轉故心舉。

Conceit regarding future existences up to "the mind consequently becomes elevated": calculating that I shall exist is giving rise to conceit regarding permanence; not existing is giving rise to conceit regarding annihilation. Neither-perception-nor-non-perception, etc., is being elevated regarding [that state]: calculating that I shall exist gives rise to conceit regarding permanence; not existing gives rise to conceit regarding annihilation; neither-perception-nor-non-perception, etc., gives rise to conceit regarding the view of neither perception nor non-perception, which is still giving rise to conceit relying on permanence. Conceit arisen regarding permanence, calculating a pleasant world, is named 'moving'; conceit arisen regarding annihilation, where the future does not continue, is named 'unmoving.' Being embodied in the agreeable destinies of humans and gods, one gives rise to conceit; hence it says: 'because of revolving among the agreeable destinies, the mind becomes elevated.'