瑜伽師地論略纂 3.62

3.62

「依下、中、上靜慮」者，此四一切常論。八十七云：謂計前際三常論中，由上、中、上清淨差別，各宿住隨念俱行，意顯依下品定起宿住念知過去二十成劫、依中品定憶四十成劫、依上品定憶八十成劫，皆悉是常，由執世間空劫為隱、有劫為顯，非滅壞故。四、依天眼見現在世，不知生滅，或見諸識此滅彼生，無斷絕故，見麁非細，遂執為常。天眼為先，方見生死現在故，是未來前際。此中前三憶過去世，後一現在，未來前故，合名前際。此諸見中，過去名前際、未來名後際，現在通二，待望別故。

Regarding "Based on low, middling, and superior dhyāna": these are the four theories that all is eternal. Fascicle 87 says: regarding the three theories of eternalism positing the past limit, due to the distinctions of low, middling, and superior purification, each is conjoined with mindfulness that recollects past abodes (pūrvenivāsānusmṛti). The meaning shown is that based on the lower-grade concentration, one gives rise to recollection of past abodes and knows twenty aeons of formation in the past; based on the middle-grade concentration, one remembers forty aeons of formation; based on the upper-grade concentration, one remembers eighty aeons of formation, and all of them are considered eternal, because one conceives the aeon of emptiness of the world as hidden and the aeon of existence as manifest, not as annihilated. Fourth, based on the divine eye (divyacakṣus) seeing the present world without knowing arising and ceasing, or seeing various consciousnesses ceasing here and arising there without interruption, seeing the coarse but not the subtle, one thereupon grasps it as eternal. With the divine eye coming first, one then sees present saṃsāra, and this is the past limit of the future. Here, the first three recollect the past world, while the last one is the present, which is the past relative to the future, so together they are called the past limit. Among these views, the past is called the past limit, the future is called the future limit, and the present applies to both, according to differing perspectives.