瑜伽論記 16.491

16.491

迷滅八中，計邊無邊，不死矯亂諸見一分者，景云：如計欲界四禪為解脫涅槃，欲界人天為涅槃體，以量小故名有邊。計第四禪為解脫涅槃，欲界人天為涅槃體，以量小故名有邊。計第四禪為解脫，量大名無邊。計下三禪亦有邊無邊等，名迷滅諦邪見，不死矯亂。若依滅諦為問，彼矯亂答名迷滅邪見，故云一分。說現法涅槃所有邪見者，執欲人天五欲自恣為一涅槃，及執四禪為四涅槃，由執五處生死以為涅槃，不緣見戒而起迷滅邪見。

Under the eight [afflictions] of delusion regarding cessation: 'Conceiving the finite and the infinite, and a portion of the views of evasive confusion regarding immortality': Jing says: For instance, conceiving the four dhyānas of the desire realm as liberation and nirvāṇa, or human and divine realms of the desire realm as the essence of nirvāṇa, because their measure is small, they are called finite. Conceiving the fourth dhyāna as liberation and nirvāṇa, or human and divine realms of the desire realm as the essence of nirvāṇa, because their measure is small, they are called finite. Conceiving the fourth dhyāna as liberation, because its measure is large, it is called infinite. Conceiving the lower three dhyānas as also finite, infinite, and so on, are called wrong views deluded regarding the truth of cessation, evasive confusion regarding immortality. If a question is asked based on the truth of cessation and that person answers with evasive confusion, it is termed a wrong view deluded regarding cessation; hence it is said to be 'one portion'. As for 'all wrong views asserting nirvāṇa in the present life': grasping the indulgence in the five desires of humans and gods of the desire realm as one nirvāṇa, and grasping the four dhyānas as four nirvāṇas; due to grasping cyclic existence in the five places as nirvāṇa, they do not arise by taking views and precepts as objects, and are wrong views deluded regarding cessation.