大乘法苑義林章 4.27

4.27

第五問答分別者，如是諸見，幾欲界繫？幾色界繫？幾無色界繫？應從上至下一一推尋勘當釋之。二又問：何故遍常論中，唯有二十乃至八十，無有過此及減此耶？亦無計生耶？亦無捷智耶？三一分常中，何故無計色界二定已上沒來耶？欲界中何故無有二天及餘趣耶？四何故遍一分是常見，標常見名。有想等亦是，不標常見名，標有想等耶？五何故斷滅，不計餘地及三惡趣後斷滅耶？六何故無因，餘地身等後，不有無因耶？七何故無色等及四根本之方便，不計為涅槃耶？何故人天合為一涅槃，斷滅中開也。八此等諸見，幾於即蘊我後起？幾離蘊我後起耶？九問何故不說見戒及以我見并餘邪見，為六十二等見數耶？十問何故但立二際，不立現在為中際耶？

Fifth, distinguishing by questions and answers: Among these views, how many are bound to the desire realm? How many are bound to the form realm? How many are bound to the formless realm? One should examine, verify, and explain them one by one from top to bottom. Second, it is asked: Why is it that in the theory of universal eternalism there are only twenty up to eighty [eons], and none exceeding or less than this? Why is there also no positing of birth, nor of rapid intellect? Third, in partial eternalism, why is there no positing of descending from the second dhyāna and above in the form realm? Why are there no two heavens or the other destinies within the desire realm? Fourth, why are universal and partial [eternalism] both eternalist views and designated with the name 'eternalist views', whereas [the views positing] perception and so forth are also [eternalist] yet not designated with the name 'eternalist views', but designated as '[positing] perception' and so on? Fifth, why does annihilationism not posit annihilation after the remaining stages and the three bad destinies? Sixth, why does causelessness not have causelessness after bodies and so forth of the remaining stages? Seventh, why are the formless realm and so on, as well as the preparatory stages for the four fundamental [dhyānas], not posited as nirvāṇa? Why are humans and gods combined into one nirvāṇa, whereas they are distinguished in annihilationism? Eighth, how many of these views arise after [clinging to] a self identical to the aggregates, and how many arise after [clinging to] a self apart from the aggregates? Ninth, it is asked: Why are view-[attachment], rule-[and-vow attachment], as well as the view of self and other false views, not counted among the sixty-two and other numbers of views? Tenth, it is asked: Why are only the two ends established, and the present not established as an intermediate end?