大乘法苑義林章 4.24

4.24

Regarding the eight theories of unconscious survival (asaññīvāda) and the eight theories of neither-conscious-nor-unconscious survival (nevasaññīnāsaññīvāda): these are simply the first two sets of four propositions within the theories of conscious survival—[the tetralemmas of] having form, having finitude, and so on. As cited previously from the teaching, they have already been briefly explained; they differ only in their places of future rebirth, while their remaining meanings are completely identical. However, the Yogācārabhūmi and other texts merely say "having form" without clarifying in which location. The Vibhāṣā says "the former three formless [realms]"; if one says there is form, it also encompasses them, but if one says there is no form, it does not extend to them. Regarding the seven theories of annihilation (ucchedavāda), the seventh fascicle of the Yogācārabhūmi and the tenth fascicle of the Xianyang shengjiao lun state: "(1) I have a coarse form made of the four great elements; while sustained and not yet destroyed, at that time it has sickness, boils, and darts; if my self is cut off, destroyed, and nonexistent after death, at that time my self is annihilated; (2) the gods of the desire realm; (3) the gods of the form realm; (4) the gods included in the sphere of infinite space; (5) the sphere of infinite consciousness; (6) the sphere of nothingness; (7) the gods included in the sphere of neither-perception-nor-non-perception are annihilated after death. Among these seven annihilations, they are not determined as self or other; the present body and subsequent bodies are all included." Regarding the five theories of nirvāṇa in the present life (diṭṭhadhammanibbānavāda), the seventh fascicle of the Yogācārabhūmi and the tenth fascicle of the Xianyang shengjiao lun state: "(1) If my self is liberated, the mind obtains mastery and contemplation obtains mastery. That is, regarding the sublime five sense-pleasures of the gods, one firmly adheres to, grasps, revels in, and indulges in erotic pleasures, consuming them at will. This is called attaining the supreme purity of nirvāṇa in the present life." This refers to supreme excellence, abbreviating by omitting [the pleasures] among humans, which the Vibhāṣā states exist. "(2) If someone, aloof from desire and bad, unwholesome states, attains and abides fully in the first dhyāna. (3) Being free from examination and investigation, one attains and abides fully in the second dhyāna. (4) Because of being free from examination, investigation, and joy, one attains and abides fully in the third dhyāna. (5) Because of being free from joy, pleasure, and the like, one attains and abides fully in the fourth dhyāna. Nirvāṇa in the present life is the supreme purity. These are called the various views discriminating the future limit."