成唯識論演祕 5.431

5.431

列之如《疏》，按《婆沙論》略拾要云：一諸尋伺者執色為我，彼見有情想，不明了便作是念：說我有色，非有想非無想，如於此世、他世亦爾，非由彼定可起此執，所以者何？要離無所有處染者，方執非想非非想處諸蘊為我，彼既無色，此執理無，有依別義，說得彼定亦有此執，謂生故色已離無所有處染者，執彼非想非非相處諸蘊為我，彼所執我，體雖非色，而與色合，名有色、我。如說髣人人體有髣，彼雖不執以色為我，而所執我，未離色故，乃至命終猶隨身故，故說有色，由所入定想不明了，故執我現非有想、非無想，死後亦然。許無色界亦有色者，彼許有執非想、非非想處，我實有色，而非有想，亦非無想。二得彼定者，執彼非想、非非想處，諸無色蘊以之為我，或為我所，彼所執我，無色為性，或有無色，名無色我，由入彼定想不明了故。執我現非有想、非無相，死後亦然。諸尋伺者，執無色為我，彼見有情想不明了，便作是念：我無色，非有想、非無想。第三句中而有三節：初唯尋、伺中許依定；後許有色，所有喻等並同初句。

Their enumeration is as in the Commentary. Collecting the essentials briefly from the Mahāvibhāṣā: First, those of reasoning and investigation grasp form as the self; seeing sentient beings whose conception is unclear, they then think: 'It is said that my self has form, and is neither conscious nor unconscious; just as in this world, so in the other world.' It is not by that absorption that this grasping can arise. Why is this? Only one who is detached from the defilement of the sphere of nothingness can grasp the aggregates of the sphere of neither-conception-nor-non-conception as the self; since that [sphere] lacks form, this grasping is logically absent. According to an alternative meaning, it is said that one who attains that absorption can also have this grasping: namely, one who has already abandoned defilement regarding the sphere of nothingness while born in form grasps the aggregates of the sphere of neither-conception-nor-non-conception as the self; although the substance of the self they grasp is not form, it is conjoined with form, so it is called a self having form. Just as when one speaks of a shadow of a person, the person's body has a shadow; although they do not grasp form as the self, because the grasped self has not separated from form, it accompanies the body up until the end of life, and therefore it is said to have form. Because conception in the entered absorption is unclear, they grasp the self as currently neither conscious nor unconscious, and likewise after death. For those who accept that the formless realm also has form, they allow that there is grasping that in the sphere of neither-conception-nor-non-conception, the self truly has form and is neither conscious nor unconscious. Second, those who attain that absorption grasp the formless aggregates of the sphere of neither-conception-nor-non-conception as the self, or as what belongs to the self; the self they grasp has formlessness as its nature, or it possesses the formless, and is called a formless self; because conception upon entering that absorption is unclear, they grasp the self as currently neither conscious nor unconscious, and likewise after death. Those of reasoning and investigation grasp the formless as the self; seeing sentient beings whose conception is unclear, they then think: 'My self is formless, and is neither conscious nor unconscious.' Within the third proposition, there are three clauses: the first is reasoning and investigation alone; the middle allows relying on absorption; the last allows having form; all similes and so forth are identical to the first proposition.