成唯識論述記 7.142

7.142

述曰：二法生上，不起下者，極麁惡法故，無所用故，不假起故，上不起下。其邪見者，悔修定者，是本有位，誹謗涅槃，色界中有無容起悔，此不違下。又解，即色界中有起悔，亦是生上起下，今據多分及生有，故言無也。此二非上地所有，不說下起上。尋、伺通二地，下得起上，上得起下。欲界入初定，名下起上；第二定以上至第四定，起初定及欲界邪見，辨無色界起下色、欲界潤生心等，故名上起下。

The Commentary states: That the two phenomena, when born in higher [realms], do not arise from the lower is because they are extremely coarse and bad phenomena, have no function, and are not required to be aroused; hence the higher does not arouse the lower. As for one holding wrong views who regrets cultivating meditative absorption, that occurs in the stage of fundamental existence (mūlabhava); as he slanders nirvāṇa, it is impossible for regret to arise in the intermediate existence (antarābhava) of the form realm, which does not contradict what follows. Another explanation holds that even if regret arises in the intermediate existence of the form realm, this also counts as being born above and arousing the lower; but here it is stated that it does not exist based on the majority of cases and birth existence (upapattibhava). Since these two do not exist in higher stages, it is not said that the lower arouses the higher. Investigation and analysis extend to both stages: the lower can arouse the higher, and the higher can arouse the lower. Entering the first dhyāna from the desire realm is called the lower arousing the higher; from the second dhyāna and above up to the fourth dhyāna, arousing the wrong views of the first dhyāna and the desire realm, or distinguishing the minds that moisturize rebirth in the lower form and desire realms from the formless realm, are called the higher arousing the lower.