成唯識論述記 7.676

7.676

述曰：一切二乘有學、無學欲界發心，定欲界後引生無漏，以願力留身唯欲界故，上界無此迴心聖故。今言唯欲界有初發心，及留身唯欲界，於彼無初發心緣故，亦無下界發心，死已方生上界留身，故欲界後引生無漏。然成佛時，必要往自在宮成佛，就勝處故，故知受變易已，後往色界及諸淨土，當知唯此身神通力故得往，非更受生。第八十卷不說變易有更生故，有說勝鬘經即許有多變易生，與此論相違，曾勘經文不見明說，至下第八卷二種生死中會（如餘《樞要》）。

The Commentary states: When all followers of the two vehicles, both with training and beyond training, generate the mind in the desire realm, it is definitively after the desire realm that they lead to and produce anāsrava, because by the power of vows they retain the body only in the desire realm, as the higher realms lack these āryas who have turned their minds. Now it is said that initial mind-generation occurs only in the desire realm, and the retention of the body is only in the desire realm, because there are no conditions there [in the higher realms] for initial mind-generation; nor is there generating the mind in the lower realm and, having died, only then being born in a higher realm to retain the body; hence it is after the desire realm that anāsrava is led to and produced. However, when attaining Buddhahood, they must go to the Sovereign Palace to attain Buddhahood, in accordance with the superior place; thus we know that after undergoing transformation[-death], they subsequently proceed to the form realm and the various pure lands. One should know that it is only through the supernormal power of this body that they are able to go, not by taking rebirth again. Fascicle eighty does not state that in transformation[-death] there is taking rebirth again. Some say that the Śrīmālādevī-sūtra allows multiple transformation-births, which contradicts this treatise; having once checked the sūtra text, I did not find explicit mention of this; this will be reconciled below in fascicle eight under the two kinds of birth-and-death (as in the remaining Shuyao).