[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 1.227 # 仁王護國般若波羅蜜多經疏 1.227 仁王護國般若波羅蜜多經疏 1.227 - **Language:** Classical Chinese ### [1.227](https://indike.org/pramana/in.bauddha.taisho.1709.1.227) 解曰：正明修行。依前住心，廣大思願利他行也。言教化者，隨病設藥也。菩薩利物遂己修行，悲所度生廣雖三界，於中含識唯此四生。《瑜伽論》云「五蘊初起名為生也。如孔雀等從卵㲉出名為卵生，如牛馬等從胎藏出名為胎生，如飛蛾等從濕氣出名為濕生，如諸天等諸根頓具無而歘有名為化生。」如《俱舍》頌云「倒心趣欲境，濕化染香處。」卵胎二生於中有位，由彼業力起顛倒心馳趣欲境，雖住遠處能見父母。於結生位，是男是女起愛恚心隨一現前，左右向背隨所愛合，即生有身漸次增故。濕生染智，謂遠嗅知生處香氣便生愛染，業有勝劣香淨穢故。化生染處，謂遠觀見當所生處，隨業罪福處有苦樂。故說三界因愛受生。生之形狀、中有品類，如常分別。又《瑜伽》說「內心思業而為其因，外㲉胎藏濕潤為緣，卵生具四、胎三、濕二、化生唯一所謂思業。藉緣多小從多先明，辨生勝劣少為上也。人與傍生各具有四，鬼通胎化，天及地獄唯是化生。欲色界中身具五蘊，若無色界四蘊成身。」於有色界身量大小頓漸生滅，義如常矣。此明菩薩所化有情，於三界中據處生說依止境界，樂者敘焉。雖菩薩願四生等化，理實所化隨對根緣，難非難處待時熟等，如無著論。何故經中不言界趣？界通非情，趣無中有。又尼乾等執草木生，申此經云卵等生故。從此第三降伏對治。文分為三：且初第一對治蘊倒。 > Exposition: This directly clarifies practice. Relying on the previously mentioned abiding mind, this is the altruistic practice of vast thought and vow. "Teaching and transforming" means prescribing medicine according to the sickness. The bodhisattva benefits beings to consummate their own practice; though the beings saved by compassion are broad as the three realms, the sentient beings among them are only these four types of birth. The Yogācārabhūmi says: "The initial arising of the five aggregates is called 'birth.' Coming out of an eggshell like peacocks and the like is called 'egg-born'; coming out of a womb like cattle, horses, and the like is called 'womb-born'; coming out of moisture like moths and the like is called 'moisture-born'; having all sense faculties suddenly complete and abruptly existing where there was nothing, like the devas and the like, is called 'birth by transformation.'" As the Kośa verse says: "With inverted mind they go toward the realm of desire; / Moisture-born and transformation-born are stained by fragrance and place." At the intermediate state (antarābhava), beings of the two births—egg and womb—under the force of karma arouse an inverted mind and hasten toward the realm of desire; though dwelling at a distance, they can see their parents. At the point of entering into rebirth, whether they are to become male or female, a mind of attachment or aversion arises, whichever presents itself, and facing toward or away according to their attachment, the body of the existence is born and gradually increases. Moisture-born beings are stained by cognition—that is, smelling the fragrance of the place of birth from afar, they immediately arouse attachment; because karma has superior and inferior qualities, the fragrance is pure or foul. Transformation-born beings are stained by place—that is, seeing the place where they are to be born from afar, according to whether their karma is sinful or meritorious, the place is painful or pleasurable. Therefore it is said that the three realms take birth through craving. The shapes of birth and the categories of the intermediate state are distinguished as usual. Furthermore, the Yogācāra says: "Internal mental karma serves as the cause, and the external shell, womb, or moisture serves as the condition. Egg-born possesses four, womb-born three, moisture-born two, and transformation-born only one—namely, mental karma." In relying on conditions, whether many or few, the text explains starting from the many first; in discerning the superiority and inferiority of birth, the fewer is superior. Humans and animals each possess all four; ghosts can be womb-born and transformation-born; devas and hell-dwellers are solely transformation-born. In the desire and form realms, the body is endowed with the five aggregates; if in the formless realm, four aggregates constitute the body. In the realms having form, the size of the body and its sudden or gradual arising and ceasing are understood as usual. This clarifies the sentient beings transformed by the bodhisattva: within the three realms, based on places and births, this speaks of the realm upon which they depend; those who take pleasure in it may recount it. Although the bodhisattva vows to transform the four births and so forth, in reality those who are transformed depend on facing faculties and conditions, whether difficult or non-difficult places, awaiting the ripening of time, and so forth, as in Asaṅga's treatise. Why does the sūtra not speak of realms and destinies? "Realms" also includes non-sentient things, and "destinies" does not include the intermediate state. Furthermore, the Nirgranthas and others hold that grass and trees have life; to counter this, this sūtra speaks of egg-born and so forth. Next is the third \[part\]: subjugation and remedies. The text is divided into three: first, the remedy for inversions regarding the aggregates. > — English (machine translation) (machine translation) - [Previous: 1.226](https://indike.org/pramana/in.bauddha.taisho.1709.1.226) - [Next: 1.228](https://indike.org/pramana/in.bauddha.taisho.1709.1.228) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1709.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.1.227) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.1.227](https://indike.org/pramana/in.bauddha.taisho.1709.1.227) · Pramāṇa