成唯識論了義燈 5.176

5.176

答：有二解。一、云定煩惱得宿住通或復天眼，見彼梵王執我計常即是定類；二、云生惑，此於地身起此二見，是彼生類故名生惑。然定惑唯分別起，生惑通二種。然正潤生不取二見，於此位起亦復無失。然是總緣，非是別緣，以未來無別緣我見，無所杖質故。

Answer: There are two explanations. First, it is said to be an affliction of concentration: having attained the knowledge of past lives or the divine eye, one sees that Brahmā and clings to a self or conceives permanence; this belongs to the class of concentration. Second, it is said to be an affliction of rebirth: here, towards the body of that stage, one gives rise to these two views; belonging to that class of rebirth, it is called an affliction of rebirth. However, afflictions of concentration arise only through conceptual discrimination (vikalpa), whereas afflictions of rebirth apply to both [conceptually discriminated and innate]. Yet, when properly moistening rebirth, one does not seize these two views, though their arising in this state is also without fault. However, it takes a general object and not a distinct object, because in the future there is no view of self that takes a distinct object, as there is no real support (dharmin).