成唯識論述記 6.538

6.538

The Commentary states: First, seeing that one currently experiences the five sensual pleasures of humans or gods, one considers that to be nirvāṇa; second, revulsed by the five sensual desires, currently abiding in the first dhyāna, one considers that to be nirvāṇa. Bringing it into one's body is called obtaining pleasure; seeing another currently abiding in the absorption is also like this; the remaining ones are to be understood accordingly; third, revulsed by desires, investigation, and inquiry, currently abiding in the second dhyāna, one considers it to be nirvāṇa; fourth, revulsed by desires, investigation, inquiry, and joy, currently abiding in the third dhyāna, one considers it to be nirvāṇa; fifth, revulsed by desires up to inhalation and exhalation, currently abiding in the fourth dhyāna, one considers it to be parinirvāṇa. Looking back from the past, these are called [theories regarding] the future boundary. Moreover, this grasps that since the self has pleasure in the present, it will also have pleasure in the future, and hence it is subsumed under the future boundary; taking present pleasure as the premise, one grasps at future pleasure, and so they are collectively called [nirvāṇa in] visible phenomena (dṛṣṭa-dharma). However, the reason one does not conceive nirvāṇa in the formless realm is that its pleasure and delight are light and subtle, not matching that of the form realm. Here, the explanation is provisionally given based on entire realms; in actuality, in the formless realm and the desire-realm heavens, etc., each has those who conceive it as nirvāṇa. In the earlier discussion of annihilation, humans and gods were differentiated; here with nirvāṇa, humans and gods are combined, because in that case they gave rise to annihilation separately based on the self's future. Here, they collectively conceive nirvāṇa, and so they are combined. Since all of these do not arise based on the view of self, they are subsumed under wrong views.