大方廣佛華嚴經隨疏演義鈔 28.17

28.17

疏「四種變易生死」者，第一疏鈔已引《攝論》、《無上依經》，今更依《佛性論》第二略示其相：一方便生死，謂生死緣即無明住地惑，能生新無漏業，譬如界內無明生行，以惑生智非同類故，名為方便。二因緣生死，謂生死因，即上無明所生無漏有分別業，譬如無明所生行業，但感同類，故名因緣。三有有生死，即由前因緣感得變易、異熟有果，如三界內以有漏業感六趣身。言有有者，未來生有，更有一生故。如上流般阿那含，第二生般涅槃故。亦云：有此有果，故名有有。四無有生死，即改變易脫，譬如生為緣，有老死等過患，一期報謝更無有有，故名無有。故今疏云「唯有第四無有生死」。「一生者」，此生之後便成佛故，如那含人當涅槃故。

Regarding the commentary's: "Four kinds of inconceivable-transformation saṃsāra": Fascicle 1 of the Commentary and Subcommentary already cited the *Mahāyānasaṃgraha* and the *Anuttarāśraya-sūtra*. Now, relying further on Fascicle 2 of the *Buddhadhātuśāstra*, we briefly indicate their characteristics: First is saṃsāra through expedient means (upāya): that is, the condition for saṃsāra is the delusion of the ground of non-enlightenment, which can generate new untainted karma; just as within the realms avidyā generates activities (saṃskāra), because delusion generates wisdom they are not of the same kind, and hence it is called 'expedient means'. Second is saṃsāra through causes and conditions: that is, the cause of saṃsāra, which is the untainted karma with conceptual discrimination generated by the aforementioned avidyā; just as the karmic activities generated by avidyā induce only their own kind, it is called 'causes and conditions'. Third is saṃsāra of possessing existence: that is, induced by the aforementioned causes and conditions, one obtains the fruition of existence as inconceivable-transformation and maturation; just as within the three realms one induces bodies of the six destinies through tainted karma. It is called 'possessing existence' because there is future existence of birth, possessing yet another life; like the higher-flowing anāgāmin who attains parinirvāṇa in a second lifetime. It is also said: because it possesses this fruition of existence, it is called 'possessing existence'. Fourth is saṃsāra of non-existence: that is, changing and casting off; just as with birth as condition there are faults such as aging and death, when the retribution of a single period expires there is no further existence, hence it is called 'non-existence'. Therefore the present commentary says: 'There is only the fourth, saṃsāra of non-existence.' 'One life': because after this life one immediately achieves Buddhahood, just as an anāgāmin is destined for nirvāṇa.