成唯識論述記 6.974

6.974

述曰：第二師說，忿等七法定不緣上，嫉等三法亦緣上起，於勝地法生嫉等故。言「嫉等」者，等取慳、憍二法。定者，謂嫉他所得靜慮無色故。憍恃所證知解彼地法故，慳所證知解上地法也。誑、諂二法定無上緣，無誑、諂色界勝有情故。有義許爾，誑、諂亦於殊勝處起故，如稱梵王以為本師，行諂等是。然前解為勝，見於勝人所不生諂、誑。若准後解亦得起，於自界勝上起諂、誑故，恐失利譽，故望他順己故。有說害亦緣上，尚許害諸佛，何況色界有情故也。忿等不緣者，行相如前說。若瞋上界必非是忿，對現境生行相細故。

[The Commentary states:] The second master says that the seven factors of anger and the like definitely do not take higher stages as objects, whereas the three factors of jealousy and the like also arise taking higher stages as objects, because they give rise to jealousy and the like regarding the dharmas of superior stages. By "jealousy and the like," stinginess and arrogance are included. "Dharmas" refers to envying another's attainment of the dhyānas and the formless states. Arrogance relies on what has been realized to understand the dharmas of that stage; stinginess is over what has been realized to understand the dharmas of higher stages. The two factors of fraud and deceit definitely do not take higher stages as objects, because one does not deceive or flatter superior sentient beings of the form realm. Another opinion admits this, since fraud and deceit also arise toward superior places, as when addressing the Brahmā King as one's fundamental teacher and practicing deceit, etc. However, the previous explanation is superior, for seeing a superior person, deceit and fraud do not arise. According to the latter explanation, they can also arise, because one gives rise to deceit and fraud toward what is superior in one's own realm, fearing the loss of gain and praise, and thus hoping the other will accommodate oneself. Some say that harmfulness also takes higher stages as objects, since harming the Buddhas is even admitted, not to mention sentient beings of the form realm. That anger and the like do not take higher stages as objects is because their mental modes are as explained before. If one resents a higher realm, it is definitely not anger, because it arises in confrontation with a present object and its mental mode is subtle.