瑜伽論記 23.256

23.256

第三解願，景師云：言若有苾芻乃至倍更增長者，比丘若不願求後有，極多但應受於七有，由求後有，於第七有苦因倍增過七至八，未起逃竄心則見自身為縛所縛，縛脫時分故說名微細，非於鐵木縛具難識而說微細，發後有願時分難識二俱微細。達師云：天或非天者，囚獄人也。言非天者，鬼神等也。言此若起至為得所縛有所禁行者，若發逃竄之心時，自然被縛不由餘人縛成。若先不發逃竄心，自然安樂受五欲樂，以時分故，說名微細者，有時發惡心故被縛，無人能縛，然自然被縛，故曰微細。

The third [section] explains vow. Master Jing says: Regarding 'If there is a monk up to doubled and further increased': If a monk does not make a vow seeking future existence, he should at most experience only seven existences; because he seeks future existence, in the seventh existence the cause of suffering is doubled and increased beyond seven to eight. Before the thought of fleeing has arisen, he sees his own body bound by fetters; because of the time period of bondage and release, it is called subtle—it is not called subtle because iron or wooden instruments of binding are difficult to recognize; the time period of making a vow for future existence is difficult to recognize, so both are subtle. Master Da says: 'Devas or asuras': [these are] imprisoned people. The phrase 'asuras' refers to ghosts, spirits, and the like. Regarding 'If this arises up to becoming bound and having restrictions on movement': when the thought of fleeing arises, one naturally becomes bound, not through another person's binding. If one previously does not give rise to the thought of fleeing, one naturally enjoys peace and happiness, experiencing the five sensual pleasures. 'Because of the time period, it is called subtle': because at times one gives rise to an evil mind and is bound, no person can bind [them], yet they naturally become bound; hence it is called subtle.