成唯識論述記 5.27

5.27

述曰：自下文有三：初標宗；次引證；後理成。此初也。若遇中境，不能逼身奪於心故，可許暫捨五識不續，設許不續。若遇勝境逼身奪心，或雙逼奪身、心，即五識身亦應相續，境增勝故，此位正在未自在位。其如何等？舉現事者如熱地獄，火增盛故；「戲忘天等」等憤恚天，總言即是欲界上四天，無別處所，但樂、憎者。《瑜伽》第五四句中云：欲界諸天，不別言處。如《毘婆沙》第一百九十九，有二說：一云，住妙高層級；二云，即三十三天。若准《瑜伽》即上四欲天，以下二天可相殺故。此善、惡人緣強難捨，故五識身定有相續。釋唯一念文，此據率爾，境平等故。

The Commentary states: The text below has three parts: first stating the thesis; next citing proof; finally establishing by principle. This is the first. If one encounters a medium object, because it cannot torment the body or usurp the mind, one might concede temporarily giving up the five vijñānas so they do not continue, even if one concedes they do not continue. If one encounters a superior object that torments the body and usurps the mind, or torments and usurps both body and mind, then the groups of the five vijñānas must also be continuous, because the object is intensifying; this stage is precisely in the stage of non-mastery. What are these like? As for citing present phenomena: it is like the hot hells, because the fire intensifies; "the gods of sportive forgetfulness, and so forth" includes the gods corrupted by wrath: generally speaking, these are the upper four heavens of the desire realm, without distinct places, but characterized only by joy or resentment. In the fourth tetralemma of the fifth fascicle of the Yogācārabhūmi it says: the devas of the desire realm, without specifying their places. As in the hundred and ninety-ninth fascicle of the Vibhāṣā, there are two explanations: one says they dwell on the terraces of Mount Meru; the second says they are the Trāyastriṃśa gods. If based on the Yogācārabhūmi, they are the upper four desire heavens, because the lower two heavens can kill one another. In these wholesome and unwholesome persons, the condition is strong and hard to relinquish; therefore the groups of the five vijñānas definitely have continuity. In explaining the text "only a single mind-moment," this is based on the abrupt [mind], because the object is indifferent.