華嚴經探玄記 11.14

11.14

第五願內行中有二：先明所化眾生、後明化所成益。前中，論攝為六：初麁細者，顯報相差別。於色中，細者無想，是無想天，在第四禪，與廣果天同處。外道取為涅槃，修無想定生於彼天，得五百劫無心報；無佛弟子生彼天中。就無色中，前三空名非無想，第四空名非有想，以非有麁想故名非有想，非謂無細想故，論經名非想非非想也。二生依止者，是報之所託。四生差別作三門：一明通局、二顯寬狹、三釋文。初中，化生於五趣中，二全謂地獄及天；餘三少分，如劫初時。人畜及鬼一切化生，餘時通別故。胎於三趣少分，謂人畜鬼，餘皆無故。卵濕於二趣少分，謂人畜，餘悉無故。人中濕生如頂生王等，卵生如毘舍佉母生肉卵出三十二子等。二寬狹者，以四生望五趣，四生寬、五趣狹。《雜心》云「為生攝趣？為趣攝生？」論自釋言「生攝趣，非趣攝生。何者？四生，五趣不攝。」論言中陰是化生，五趣不收。此四約所依處受生，名依止，如餘三，依胎、依卵、依濕。化生依何？論釋：依業。餘三豈不依業？釋：化生業勝，不依外緣；三上界淨，欲界不淨。四種種身者，受報別也。謂下三塗苦，上天為樂，人及修羅通於苦樂。五以自業是受生所依故，云生處也。六以名色為報，自報體故。四蘊為名、色蘊為色，以色形可覩，當相說之。餘四是心心法，冥漠非名不辨，故說為名。《楞伽》云「以名宣說無色四陰，故號為名，是謂眾生」也。二為何義故化者？有三：一信入教法故，云教化成就。二得小果故，云斷世間道。道是因義，即惑業也。世間是報，即苦果也。三得大菩提，準此二乘人無不皆向大菩提也。

Within the practice of the fifth vow, there are two [parts]: first, clarifying the sentient beings to be transformed; second, clarifying the benefit accomplished by the transformation. In the former, the treatise subsumes them into six: First, coarse and subtle, which reveal the differences in the marks of retribution. Among the material realm, the subtle refers to non-conceptual, which is the Heaven of Non-conception (asaṃjñi-deva); it is in the fourth dhyāna, sharing the same location with the Heaven of Vast Fruition (Bṛhatphala). Non-Buddhists take it to be nirvāṇa, cultivate the non-conceptual absorption, and are born in that heaven, obtaining five hundred kalpas of mindless retribution; no disciple of the Buddha is born in that heaven. In the formless realm, the first three immaterial realms are called "not lacking conception," and the fourth immaterial realm is called "lacking coarse conception"; because it lacks coarse conceptions, it is called "lacking coarse conception," not that it lacks subtle conceptions; hence the treatise-sūtra calls it "neither conception nor non-conception." Second, bases of birth, which are that upon which retribution relies. The differences among the four kinds of birth are treated in three gates: 1. explaining universality and restriction; 2. revealing broad and narrow; 3. interpreting the text. In the first, apparitional birth among the five destinies includes two completely, namely hells and gods; the remaining three have it partially, such as at the beginning of a kalpa when humans, animals, and ghosts were all born apparitionally, while at other times it is both universal and specific. Womb birth is in a small portion of three destinies, namely humans, animals, and ghosts, for the rest lack it entirely. Egg birth and moisture birth are in a small portion of two destinies, namely humans and animals, the rest lacking them entirely. Among humans, moisture-born ones include King Mūrdhata and the like; egg-born ones include Mother Viśākhā giving birth to a flesh-egg from which thirty-two sons emerged, and the like. Second, broad and narrow: comparing the four kinds of birth to the five destinies, the four kinds of birth are broader, while the five destinies are narrower. The *Abhidharma-saṃyuktābhidharma-hṛdaya-śāstra* asks, "Do the births subsume the destinies, or do the destinies subsume the births?" The treatise itself explains: "The births subsume the destinies, not the destinies the births. Why? Because there are four births that are not subsumed by the five destinies." The treatise says that the intermediate existence (antarābhava) is apparitional birth, but is not included in the five destinies. These four are called bases in terms of taking birth in reliance upon a locus, as with the other three relying on a womb, relying on an egg, and relying on moisture. What does apparitional birth rely on? The treatise explains: it relies on karma. Do the other three not rely on karma? Explanation: the karma of apparitional birth is superior and does not rely on external conditions; three higher realms are pure, while the desire realm is impure. Fourth, various bodies refers to differences in receiving retribution: that is, suffering in the lower three paths, bliss in the higher heavens, and both suffering and bliss shared among humans and asuras. Fifth, because one's own karma is that upon which taking birth relies, it is called "places of birth." Sixth, taking name-and-form as retribution, which is the essence of one's own retribution. The four aggregates are name, and the material aggregate is form; because form has a visible shape, it is spoken of according to its characteristics; the remaining four are mind and mental factors, which are dark and obscure, indistinguishable without names, so they are spoken of as name. The *Laṅkāvatāra Sūtra* states, "Because the four formless aggregates are proclaimed by names, they are designated as name; this is what is meant by sentient beings." Second, for what purpose are they transformed? There are three: 1. Entering into the teaching with faith, hence it says "teaching and transforming unto completion." 2. Attaining the lesser fruit, hence it says "severing the mundane path." Path has the meaning of cause, which is afflictions and karma; the mundane is the retribution, which is the fruit of suffering. 3. Attaining great bodhi; according to this, there are no followers of the two vehicles who do not all head toward great bodhi.