成唯識論述記 6.540

6.540

The Commentary states: "Īśvara" is the god Īśvara; "Lord of the World" is Maheśvara, who is the master of the world; "Śakra" means Lord Śakra; "Brahmā" means King Brahmā; "other classes of things" means the primordial nature (prakṛti) and so forth. Those who have not attained absorption and those who have attained absorption do not grasp them as the self, but merely grasp them as permanent. Hence they are all wrong views, because they do not take the self as their object to be annihilated or permanent. Question: There is no case where, without attaining that absorption, one separately grasps that as the self, because worldly people do not grasp another realm as the self. If it is granted that having attained that absorption one can give rise to higher defilements, then when this view of self takes that as the self, while my body is here and does not yet have the phenomena of the form realm, what does it grasp as the self? If it takes the desire-realm body as object and conceives a self, that too would be a view of self arising with another realm as its object. However, some have argued that the view of self in the form realm takes the present body generally as the self, which then extends to having form-realm phenomena. This view of self takes a general object, so it can take another realm as an object. If it were to separately grasp one form, etc., as the self, there would be no taking another realm as object; the treatise below says so, and this point should be reflected upon. This conception of Īśvara and so forth, as in fascicle 58, is a wrong view under the truth of suffering.