成唯識論述記 6.528

6.528

Regarding 'and the sixteen [theories] of having ideation that reckon the future': The first four views are established based on three views: first, that the living soul is identical with the body; second, that the living soul is different from the body; third, that this is the self in its totality, all-pervading, non-dual, without difference, and without defect. Based on the first view, the first self is established: having form and having ideation after death. Because one grasps form as the self, it is said that 'my self has form'; grasping the ideation of phenomena is called 'having ideation'. It is present in the entirety of the desire realm and a portion of the form realm, excluding the heaven without ideation. If one allows that the formless realm also has form, this is also present in those first three formless [absorptions]; because it has ideation, it is not present in the last one. Based on the second view, the second self is established: formless and having ideation after death, grasping the formless aggregates as the self, and so on. The explanation of its name and so on should be understood as in the treatise. This is present from the desire realm up through the sphere of nothingness, excluding the heaven without ideation. Based on the third view, the third self is established: the self is both having form and formless, having ideation after death, grasping the five aggregates as the self, and so on at length. It is present in the entirety of the desire realm, and so on at length. Fourth: the self is neither having form nor formless, having ideation after death; this simply negates the third, having no separate underlying view. These four kinds can arise either based on vitarka and vicāra or based on meditative attainment. The next four views: First, grasping that the self is finite and has ideation after death. If one grasps form as the self, its substance has limits, or it is within the body like the size of a finger joint, and so on at length. If non-form is taken as the self, it also has limits, because its basis and object have limits. This is present in the entirety of the desire realm and a portion of the form realm; the formless having form and so on are as explained before. Second, grasping that the self is infinite and has ideation after death. If one grasps form as the self, it pervades all places; what this [intellect] does not know it claims to exist, though not seen by it. Being able to know the infinite—the trichiliocosm and so on having limits—the explanation below should be interpreted in accordance with this. Because one's intellect does not know the limits, it is called 'infinite', not that it knows remotely; the rest is as explained before. Third, grasping that the self is both finite and infinite, having ideation after death. The Yogācāra[-bhūmi], fascicle six, says: Grasping that the self conforms to the body, either extending or contracting, its measure is indeterminate; if the body is immeasurable, the self is also immeasurable, etc.; the rest of the meaning is to be inferred from the above. Fourth, grasping that the self is neither finite nor infinite, which simply negates the third. These four arise based on both vitarka-vicāra and meditative attainment. The next four are based on differences in ideation: first, my self has a single ideation; second, my self has diverse ideations; third, my self has limited ideation; fourth, my self has immeasurable ideation. The next four are based on feeling: first, my self has purely pleasant feeling and has ideation after death; second, my self has purely painful feeling and has ideation after death; third, my self has both painful and pleasant feeling and has ideation after death; fourth, my self has neither painful nor pleasant feeling and has ideation after death. 'A single ideation' exists in the first three formless [absorptions]; 'diverse ideations' exists in the desire and form realms, excluding the heaven without ideation. 'Limited ideation' grasps limited form as the self, etc., and ideation as what belongs to the self, etc.; the self being conjoined with that is called 'limited ideation', which is in the desire and form realms, excluding the heaven without ideation; the formless realm is as explained before. 'Immeasurable ideation' grasps immeasurable form as the self, etc., and ideation as what belongs to the self, etc., as explained before, and so on at length as in that treatise. These four kinds can all arise from vitarka-vicāra and meditative attainment.