成唯識論了義燈 5.260

5.260

The treatise says: 'The initial arising of this attainment occurs only among humans.' The original commentary says: gods of the desire realm may also give rise to it initially, because there are bodily witnesses [among them]. Another explanation says: it is only in humans and not among the desire-realm gods, because this treatise says 'only', and fascicle five of the Samuccaya states: 'One must be in the human destiny to be able to engender it.' Fascicle nine of the Samuccayavyākhyā explains: 'To say "engender" means initial arising.' Now I shall assist in clarifying this. If it is admitted that desire-realm gods have bodily witnesses, what fault is there? If one does not admit that they have bodily witnesses, then they would be only liberated by wisdom. After these [practitioners] turn toward and enter the first bhūmi, it may not be an initial arising. By analogy, when noble ones of the form realm turn their minds, they are not necessarily all bodily witnesses or doubly liberated. Therefore fascicle nine of the Samuccayavyākhyā says again: 'In order to dwell in quietude, noble disciples bring this attainment of cessation into manifestation in the human destiny, etc.' Since it says 'etc.', it is clear that its initial arising occurs elsewhere as well. The word 'only' here is stated based on each vehicle's majority, or according to gross characteristics; it does not obstruct those who turn their minds from having an initial arising elsewhere, just like the path of seeing. The Xianyang lun says it is only in desire-realm humans and gods; though it uses the word 'only', it also permits noble ones of the two vehicles in the form realm, after turning their minds, to enter the Mahāyāna path of seeing. The initial arising of the attainment of cessation being 'only in humans' should be understood by analogy to that.