成唯識論述記 8.637

8.637

述曰：正解此二生死別體。變易生死，第八十說：非天眼境，此中說非二乘等境，彼文意說，設定性聲聞及不定性未迴心者，雖有天眼亦不能見，身極微細非其境故。故此論言二乘、異生所不能見，然迴心已去設預流等亦能見之非天眼，二乘並悉能見得殊妙身，眼亦勝故，然不許下得見上身，非其境故，上得見下。又解，以同類故下得見上，小乘福資入定，通有無漏。今者大乘捨福資身，定唯有漏，此文為證，麁妙既殊，見者亦別。

The Commentary states: This directly explains the distinct natures of these two kinds of birth-and-death. Regarding the transmigration of transformation, fascicle 80 states: it is not within the sphere of the divine eye. Here it states that it is not within the sphere of the two vehicles and so on. The intent of that text is that even supposing śrāvakas of determinate nature and those of indeterminate nature who have not yet turned their minds possess the divine eye, they still cannot see it, because the body is extremely subtle and not within their sphere. Therefore this treatise says that the two vehicles and ordinary persons cannot see it. However, those who have turned their minds, even stream-enterers and so on, can see it; it is not the divine eye [alone], for all such can see it because they attain an extraordinarily subtle body, and their eye is also superior. However, the lower are not permitted to see the upper body, because it is not within their sphere, whereas the upper can see the lower. Another interpretation says that being of the same kind, the lower can see the upper. In the Hīnayāna, entering concentration sustained by merit can be both defiled and undefiled; here in the Mahāyāna, sustaining the body by relinquishing merit is definitely defiled only; this text is proof. Since the coarse and subtle are distinct, those who see them are also different.