大乘義章 6.10

6.10

次就界論。界謂三界。依如《毘曇》，十使之中，瞋唯欲界，餘使皆通。何故如是？如《雜心》說，上界無其無慚、無愧、慳、嫉、憂、苦六惱性故。又得禪定，寂止養身，故無瞋恚。又慈悲成，故無瞋恚。若依《成實》，十使皆通。故彼《成實．雜問品》云「上界亦有妬嫉等故，有其瞋恚。云何知有？如彼梵王語諸梵眾：『汝但住此之足，能令汝盡老死邊，莫詣瞿曇。』即是嫉妬。嫉妬即是瞋使所收。」餘通可知。大乘法中，雖無文證，理亦應通。

Next, discussing them with respect to realm. Realm refers to the three realms. According to the Abhidharma, among the ten drives, anger belongs only to the desire realm; the remaining drives are universal to all [realms]. Why is this so? As the Miśrakābhidharmahrdaya states, because the higher realms lack the six afflictive natures of shamelessness, lack of conscience, stinginess, jealousy, grief, and suffering. Moreover, having attained dhyāna-samādhi, it calms, stills, and nurtures the body; hence there is no anger. Moreover, kindness and compassion are accomplished; hence there is no anger. According to the Tattvasiddhi, all ten drives are universal. Thus the Chapter on Miscellaneous Inquiries in that Tattvasiddhi states: "Because the higher realms also have jealousy and the like, they have anger. How is it known that it exists? As when that Brahmā King told the multitude of Brahmās: 'You need only remain here, and it will be sufficient to enable you to exhaust the limits of aging and death; do not go to Gautama.' This is precisely jealousy. Jealousy is subsumed under the drive of anger." The universality of the rest can be known. In the Mahāyāna teachings, although there is no textual proof, in principle it should also be universal.