大乘義章 6.13

6.13

次就諸使上緣分別。依如《毘曇》，十一遍中，除身邊見，諸餘九使能緣上地。在欲界者緣上八地，在初禪者緣上七地，乃至在於無所有處緣上一地。非想地中無上地故，無上緣使。此等諸使，雖緣上地而不繫縛，以其微細緣不及。一切上使，皆不下緣，是所厭故。問曰：身見及與邊見，何故除之？以於自地果處起故。若依《成實》，一切十使皆緣上生亦緣下起，隨其所緣亦緣亦縛。故彼《成實．雜問品》云「如人貪心，貪於上地。瞋恚之心，憎惡上地，亦以彼法而自高舉。計彼有我，取為斷常。」故知緣上。彼文復言「色無色界，亦能緣於欲界境界。」明知緣下。宗別不同，各隨一義（此三門竟）。

Next, the proclivities are differentiated according to cognizing higher [stages]. According to the Abhidharma, among the eleven universal ones, excluding identity view and extreme view, the other nine proclivities can cognize higher stages. Those in the desire realm cognize the higher eight stages; those in the first dhyāna cognize the higher seven stages; and so on up to those in the stage of nothingness, which cognize the one higher stage. Because there is no higher stage above the stage of neither-perception-nor-non-perception, there are no proclivities cognizing higher stages there. Although these proclivities cognize higher stages, they do not bind [them], because their subtlety is beyond the reach of cognition. All higher proclivities do not cognize downward, because [lower stages] are things they detest. Question: Why are identity view and extreme view excluded? Because they arise with respect to the results of their own stage. According to the Tattvasiddhi, all ten proclivities can arise cognizing higher [stages] and also arise cognizing lower [stages]; whatever they cognize, they both cognize and bind. Hence, the Chapter of Miscellaneous Questions of that Tattvasiddhi says: 'For example, with a mind of greed, a person is greedy for a higher stage; with a mind of hatred, one loathes a higher stage; one also exalts oneself through those dharmas, conceptualizes that there is a self in them, and grasps them as annihilationist or eternalist.' Thus we know they cognize higher stages. That text further states: 'The form and formless realms can also cognize the objects of the desire realm.' This clearly shows they cognize downward. The traditions differ, each following its own interpretation. (This concludes the third section.)