[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) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 5.8 # 法華玄義釋籤 5.8 法華玄義釋籤 5.8 - **Language:** Classical Chinese ### [5.8](https://indike.org/pramana/in.bauddha.taisho.1717.5.8) 次文又料簡。問：此十二支，幾欲界、色界、無色界？答：有說唯有欲界胎生具有十二，有說欲界十二、色界十一、無色界十。色界應云識緣六入，無色應云識緣觸。評者曰：應作是說，三界皆十二。又問：如色界無色界，無名色云何具十二？答：初生色界眾生諸根未猛利，名名色，無色界雖無色而有名，故云雖無色根而有意根。彼應作是說，識緣名，名緣意入，意入緣觸，以是義故一切十二。又《婆沙》中毘婆闍婆提說無色有色，若育多提婆說無色無色，何者是耶？答：佛經中說名色緣識亦應有色。又餘經說壽煗識三常相隨逐，無色既有壽識，云何無煗？又餘比丘說除四陰，說識有去來生死者，不應爾，如從欲界生無色界，經二四六八萬劫斷色，後生欲界還生色者，入無餘界應更與行相續，欲令無此過，故說無色有色。言無色者此依何經？答：經云解脫寂靜過色入無色者，故知無色。又云色離欲無色離一切入涅槃，故知無色。此二云何通？何者為勝？答：說無者勝。若爾，說有者云何通？答：未了義故。問：引經云何通？答：欲有名色，無色無也。欲有三法隨逐，無色無也。色續論者有四句分別，無色續色、色續無色，餘二句可見，故知無咎。論又譬樹者過去二支為根，現在五支為質，現在三支為華，未來二支為果；有華有果謂凡夫，無華有果謂學人，無華無果謂無學。 > The next passage again makes critical distinctions. Question: "Of these twelve links, how many belong to the desire realm, form realm, and formless realm?" Answer: "Some say only the womb-born of the desire realm fully possess the twelve; some say the desire realm has twelve, the form realm eleven, and the formless realm ten. For the form realm, it should be said that consciousness conditions the six sense bases; for the formless, it should be said that consciousness conditions contact. The arbiter says: one should state it thus: all three realms possess twelve." It is also asked: "As in the form realm and formless realm there is no name-and-form, how do they possess the twelve?" Answer: "When sentient beings are first born into the form realm, their sense faculties are not yet sharp and keen, which is termed name-and-form; although the formless realm has no form, it has name, hence it is said that although it has no physical faculties, it has the mental faculty. One should state it thus: consciousness conditions name, name conditions the mental sense base, the mental sense base conditions contact; because of this meaning, all \[three realms\] have twelve." Furthermore, in the Vibhāṣā, the Vibhajyavādins say that the formless has form, whereas Yuktadeva says the formless has no form; which is correct? Answer: "The Buddha's sūtra says that name-and-form conditions consciousness, so it should also have form. Furthermore, other sūtras say that the three—life-span, warmth, and consciousness—always accompany one another; since the formless has life-span and consciousness, how could it lack warmth? Furthermore, other monks say that apart from the four aggregates, to say that consciousness undergoes going and coming, birth and death, should not be so; for instance, if one is born from the desire realm into the formless realm, and after cutting off form for twenty, forty, sixty, or eighty thousand kalpas is later born back into the desire realm and again generates form, then entering the realm of remainderless \[nirvāṇa\] it would continue in succession with formations again; wishing to be free of this fault, they state that the formless has form." Regarding "having no form," on what sūtra does this rely? Answer: "The sūtra says: 'Liberated and serene, transcending form and entering the formless'; hence we know there is no form. It also says: 'Form is free from desire, formlessness is free from everything, entering nirvāṇa'; hence we know there is no form. How are these two reconciled? Which is superior?" Answer: "The statement that there is none is superior." "If so, how is the statement that there is \[form\] reconciled?" Answer: "Because it is non-definitive meaning." Question: "How are the cited sūtras reconciled?" Answer: "The desire \[realm\] has name-and-form, while the formless lacks it. The desire \[realm\] has the three dharmas accompanying it, while the formless lacks them. In the treatise on the continuation of form, there is a fourfold distinction: the formless continues form, form continues the formless, and the remaining two propositions are evident; hence we know there is no error." The treatise also uses the metaphor of a tree: "The two past links are the roots, the five present links are the trunk, the three present links are the flowers, and the two future links are the fruits. Having flowers and fruits refers to ordinary persons; having no flowers but having fruits refers to trainees (śaikṣa); having neither flowers nor fruits refers to those beyond training (aśaikṣa)." > — English (machine translation) (machine translation) - [Previous: 5.7](https://indike.org/pramana/in.bauddha.taisho.1717.5.7) - [Next: 5.9](https://indike.org/pramana/in.bauddha.taisho.1717.5.9) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1717.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.5.8) — English, machine translation ## Linked texts (2) - [阿毘曇毘婆沙論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.sarvastivada.jnanaprasthana!abhidharmavibhasasastra*zh-futuobamo.13.83) — Classical Chinese - [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779.9.75) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.5.8](https://indike.org/pramana/in.bauddha.taisho.1717.5.8) · Pramāṇa