瑜伽論記 4.221

4.221

復於後時下，依於常見復生見取，基解：如是入已能自憶念過去多劫遂生是見等者，由得定已起四常見總緣世間，非但約定故非見上靜慮所攝，執此見不捨名為見取。然此文中唯說能得淨不說體殊勝，實逐難顯之，為勝易故，定等是常見所依蘊故亦見取境，此中愛緣上地唯識具釋，未得定前我慢緣此地生，同地而執，總緣五蘊而方能故，得定後慢，緣彼地起亦同地故，無別緣我慢緣他地生，總緣者可爾，如唯識說：其疑一法，觀其文勢唯修出世者起緣聖諦疑故，據勝者說理通餘有，於餘勝定亦起疑故，未得定前性通不善，若得定已後名無記根，是定煩惱為根本起生煩惱。

From "further at a later time" downward, based on the view of permanence, one again gives rise to attachment to views. Ji explains: Regarding "having entered thus, being able to recall by oneself many past kalpas, one then gives rise to this view, etc.": due to having attained concentration, one arouses the four views of permanence, which comprehensively take the world as their object, not merely concerning meditative concentration, and are therefore not subsumed under viewing the superior dhyāna. Clinging to this view without relinquishing it is called attachment to views. However, this text only mentions being able to attain purity and does not state that the nature itself is extraordinary, which in fact addresses what is difficult to reveal, taking the superior as easier; meditative concentration and so forth, being the aggregates upon which the view of permanence is based, are also the objects of attachment to views. Here, craving having the higher stage as object is fully explained in the Vijñaptimātratāsiddhi. Before attaining concentration, self-pride arises with respect to this stage, grasping at the same stage, because one is only able to do so by taking the five aggregates comprehensively as an object; after attaining concentration, pride arises with respect to that stage, likewise at the same stage; there is no pride of self that takes another stage as its distinct object, but doing so with a comprehensive object is admissible, as stated in the Vijñaptimātratāsiddhi. As for the single factor of doubt, examining the flow of the text, it is only aroused by one who cultivates the supramundane, as it is doubt directed toward the noble truths; this is stated based on the superior case, but logically it extends to others as well, because one may also arouse doubt regarding other superior concentrations. Before attaining concentration, its nature may be unwholesome; once concentration is attained, it is subsequently called an indeterminate root, being an affliction of concentration that serves as a fundamental affliction from which afflictions arise.