成唯識論述記 6.532

6.532

七斷滅論者，一、我有色，麁四大種所造為性，死後斷滅，畢竟無有，見身死後有而無故。若自若他之我，皆以麁大種所造，死後斷滅，現在此身亦得，後生他身亦得，後皆准此。二、我欲界天死後斷滅；三、我色界天死後斷滅；四、我空無邊處死後斷滅；五、我識處死後斷滅；六、我無所有處死後斷滅；七、我非想非非想處死後斷滅。此中後四執彼彼地為生死頂，故有想已下見皆依死後，故名後際。問：何故不說色界別地，乃說欲界為二，無色為四耶？答：據實而言。依一一地處，各有斷滅論。然彼本計無色，無形修定，加行難可得成。彼定若起，必是加行，以更不見有上地法，乃別計斷滅。色界有形，加行易起，可見後地法，不別計為斷滅。但約總界說為斷滅，其實地地皆有。欲界之中，人、天趣異，故別別開。論實處處皆別起斷，若廣分別如《毘婆沙》，其等等十四不可記事中無常斷見，如前已說。

Regarding the seven doctrines of annihilation: First, my self has form, having the nature of being produced from the coarse four great elements, and after death it is annihilated and utterly non-existent, because one sees that after death the body, having existed, becomes non-existent. Whether the self of oneself or of another, all are produced from the coarse great elements and are annihilated after death; this present body is acceptable, and a body born later is also acceptable; the subsequent cases are all to be modeled on this. Second, my self among the desire-realm gods is annihilated after death. Third, my self among the form-realm gods is annihilated after death. Fourth, my self in the sphere of infinite space is annihilated after death. Fifth, my self in the sphere of [infinite] consciousness is annihilated after death. Sixth, my self in the sphere of nothingness is annihilated after death. Seventh, my self in the sphere of neither-ideation-nor-non-ideation is annihilated after death. Herein, the latter four grasp those respective grounds as the pinnacle of saṃsāra. Therefore, the views from 'having ideation' downwards are all based on after death, and hence are called 'reckoning the future'. Question: Why are individual grounds of the form realm not mentioned, while the desire realm is stated as two and the formless as four? Answer: Speaking according to reality, based on each ground and place there are individual doctrines of annihilation. However, in their original reckoning of the formless, without physical form, when cultivating concentration, preliminary application is difficult to accomplish. If that concentration arises, it must be through preliminary application; because they no longer see any phenomenon of a higher ground, they separately reckon annihilation. The form realm has physical form, so preliminary application easily arises, and phenomena of subsequent grounds can be seen, so they do not separately reckon annihilation; annihilation is stated merely in terms of the realm as a whole, but in reality every ground has it. Within the desire realm, the human and divine destinies are distinct, so they are opened separately. In reality, annihilation arises separately in every place; for a detailed differentiation, see the Vibhāṣā. The views of impermanence and annihilation among the fourteen unrecorded points and so forth are as explained before.