諸經要集 11.23

11.23

若依成實論。上二界中所起邪見。皆名不善。如彼論說。人在色無色界謂是涅槃。臨命盡時。見欲色中陰即生邪見謂無涅槃。謗無上法。當知彼中有不善業。又論說。彼上界邪見是苦因緣。道理上界據其位判。眾生心細。所起惑微。多不成業。故名無記。若據通論。不妨於中有起麁邪。成不善者。毘曇所說義當前判。成實所論義當後通。又據望理。彼細煩惱。皆違理起。悉是不善。准依成實。不善惡業三界通起。唯有多少增微為異。

According to the Tattvasiddhi-śāstra, wrong views arising in the upper two realms are all designated unwholesome. As that treatise states, people in the form and formless realms consider them to be nirvāṇa; when their lives are about to end, seeing the intermediate state of the desire and form realms, they immediately give rise to wrong views, saying that there is no nirvāṇa, and slander the unsurpassable Dharma. One should know that within them there is unwholesome karma. The treatise also states that wrong views in those upper realms are causes and conditions of suffering. In principle, judged according to their stages in the upper realms, the minds of sentient beings are subtle, and the defilements they generate are minute, mostly not constituting karma; hence they are named indeterminate. But in terms of a comprehensive discussion, there is no obstacle to coarse wrong views arising among them that constitute what is unwholesome. What the Abhidharma states corresponds to the former judgment; what the Tattvasiddhi discusses corresponds to the latter comprehensive view. Furthermore, in relation to the ultimate principle, those subtle defilements all arise in opposition to the principle, and all are unwholesome. In accordance with the Tattvasiddhi, unwholesome evil karma arises comprehensively throughout the three realms, differing only in whether it is greater or lesser, increased or minute.