成唯識論了義燈 5.87

5.87

答：有二解。一云色界，通四靜慮，《瑜伽》第六說依下中上靜慮，起宿住隨念。或依天眼計現在世，准此雖不在定，得定後起，故在上地。一云：雖定後起，是分別見世道不伏，起下無失，然非未得定。然起之者通欲、色界　又解唯欲。論云：謂如有一若沙門，若婆羅門，起如是見，立如是論，沙門婆羅門唯在欲人。又《瑜伽》第七明四有邊中，明沙門婆羅門依止靜慮起如是見，乃至云：當知此中以說因緣及能計者故，不得通上。然前說勝，言彼起者據多分說，四分常中初二繫地及能起者，如遍常說。忿恚、妄念所起之見，可通上下，能起唯欲，以生人中起宿住後起此見故。又遍分常一唯起一，依上中下宿住別故，因天眼後故。有想十六中，有想及受或一人起，何以得知？准論破云：所執之我，由想所作及受所作，為有變易，為無變易，乃至云：若言無者，有一想已後種種想，小無量想，不應道理。又純有樂已後純有苦等，不應道理。　准此所破，若一唯起一，破成相符，不許更有餘想、受故。邊見之中有邊四句，一唯起一，何以得知？《論》云：為對治此故，即由異句異文而起執者，彼許我非色非非色。第二釋中亦云：對治此故，但由文異不由義異，而起執者彼計非有邊非無邊。繫地及起隨所計法有無處說。或能起者唯在於欲。

Answer: There are two explanations. One says: [bound to] the form realm, common to the four dhyānas; Yogācārabhūmi fascicle six says that relying on the lower, intermediate, and higher dhyānas, one gives rise to recollection of past abodes; or relying on the divine eye, one conceives the present world. By this, although one is not in concentration [when the view operates], it arises after obtaining concentration, so it is in the higher stages. Another says: although arising after concentration, it is a discriminative view, which the worldly path does not suppress, so its arising in the lower [realm] is without fault; yet it is not [held by] one who has not attained concentration. However, that which gives rise to it is common to the desire and form realms. Another interpretation: only in the desire realm. The treatise says: 'A certain śramaṇa or brāhmaṇa gives rise to such a view and establishes such a doctrine...'—śramaṇas and brāhmaṇas exist only among humans of the desire [realm]. Furthermore, Yogācārabhūmi fascicle seven, in explaining the four [doctrines] of finitude, explains that śramaṇas and brāhmaṇas, relying on dhyāna, give rise to such views, and so on, saying: 'It should be known that because causes and conditions as well as the conceivers are stated here, they cannot extend to the higher [realms].' Yet the former explanation is superior; the statement that they arise there is made according to the majority. Among the four views of partial eternity, the realm to which the first two are bound and that which can give rise to them are as described for universal eternity. The views arisen from resentment or corrupted mindfulness may be common to higher and lower, but that which can give rise to them is only in the desire realm, because one gives rise to this view after being born among humans and giving rise to recollection of past abodes. Moreover, of universal and partial eternity, one person gives rise to only one, because of the differences in lower, intermediate, and higher recollections of past abodes, and because it follows the divine eye. Among the sixteen [doctrines] of possessing perception, perception and sensation may both be given rise to by a single person. How is this known? By the treatise's refutation, which says: 'Is the grasped self, as made of perception and made of sensation, subject to change or free from change?' and so on, saying: 'If you say it is free from change, it would be unreasonable for it to have a single perception and subsequently various perceptions, or small and boundless perceptions; furthermore, it would be unreasonable to have pure pleasure and subsequently pure pain, and so forth.' Based on this refutation, if one person gave rise to only one, the refutation would commit [the fallacy of] proving what is already accepted, since one would not accept that there are further perceptions or sensations. Among the extreme views, of the four positions of finitude, one person gives rise to only one. How is this known? The treatise says: 'In order to remedy this, grasping arising from a different proposition and different phrasing is that where they assert that the self is neither form nor non-form.' In the second explanation it also says: 'To remedy this, grasping arising merely from differences in phrasing and not from differences in meaning is that where they conceive it as neither finite nor infinite.' The realm to which they are bound and their arising are stated according to whether the conceived dharmas exist or not. Or, that which can give rise to them is only in the desire realm.