成唯識論演祕 1.200

1.200

界界全惑各續自界。按《瑜伽》云，當言全界，非不全界。何以故？若未離欲，於自生處方得受生，非離欲故。未離欲者，諸煩惱品所有麁重隨轉自身，亦能為彼異身生因。由是因緣，當知一切煩惱皆能續生。釋若現起潤則非一切，若據成就助業受生，故言全界。舉離欲盡即不受生，返顯未離即一切惑皆續生也。或據起現名為全界，故彼論云：將受生時於自體上貪愛現行，於男於女愛、恚互行，又疑男女今為與我共行事不，又我見慢等法亦現行，由此當知一切煩惱皆續生，故知據現名為全界。二解任取。

The entirety of delusions in each realm continues [rebirth in] its own realm. According to the Yogācārabhūmi, it states: It should be said to be the entire realm, not a non-entire realm. Why? If one has not detached from desire, it is only at one's own birthplace that one obtains birth, because one is not detached from desire. For those who are not detached from desire, all the heavy sluggishness belonging to the afflictive category that follows one's own body can also serve as the cause of birth for that other body. Through this cause and condition, one should know that all afflictions can continue birth. As an explanation: if in terms of manifest activity moistening [birth], then it is not all of them; if according to possession aiding karma in receiving birth, therefore it says "the entire realm." By adducing that when detachment from desire is complete, one does not receive birth, it conversely shows that when one has not detached, all delusions continue birth. Alternatively, according to their manifesting activity, it is called the entire realm. Thus that treatise states: "When about to receive birth, greedy attachment manifestly arises toward one's own body; toward male and female, attachment and aversion arise reciprocally; moreover, one doubts whether the man and woman are now engaging in intercourse with oneself or not; furthermore, dharmas such as self-view and conceit also manifestly arise. Through this, one should know that all afflictions continue birth." Therefore, one knows that based on manifest activity it is called the entire realm. Either of the two explanations may be taken.