成唯識論述記 5.27

5.27

The Commentary states: The text below has three parts: first stating the thesis; next citing proof; finally establishing by principle. This is the first. If one encounters a medium object, because it cannot torment the body or usurp the mind, one might concede temporarily giving up the five vijñānas so they do not continue, even if one concedes they do not continue. If one encounters a superior object that torments the body and usurps the mind, or torments and usurps both body and mind, then the groups of the five vijñānas must also be continuous, because the object is intensifying; this stage is precisely in the stage of non-mastery. What are these like? As for citing present phenomena: it is like the hot hells, because the fire intensifies; "the gods of sportive forgetfulness, and so forth" includes the gods corrupted by wrath: generally speaking, these are the upper four heavens of the desire realm, without distinct places, but characterized only by joy or resentment. In the fourth tetralemma of the fifth fascicle of the Yogācārabhūmi it says: the devas of the desire realm, without specifying their places. As in the hundred and ninety-ninth fascicle of the Vibhāṣā, there are two explanations: one says they dwell on the terraces of Mount Meru; the second says they are the Trāyastriṃśa gods. If based on the Yogācārabhūmi, they are the upper four desire heavens, because the lower two heavens can kill one another. In these wholesome and unwholesome persons, the condition is strong and hard to relinquish; therefore the groups of the five vijñānas definitely have continuity. In explaining the text "only a single mind-moment," this is based on the abrupt [mind], because the object is indifferent.