[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 43.47 # 大方廣佛華嚴經隨疏演義鈔 43.47 大方廣佛華嚴經隨疏演義鈔 43.47 - **Language:** Classical Chinese ### [43.47](https://indike.org/pramana/in.bauddha.taisho.1736.43.47) 疏「凡夫癡亂相」下，則第二別示癡亂。先總舉其相、後指其源。《大集》二十七多同《涅槃》。《涅槃》十八者，南本十六，經云「善男子！人有三品，謂上中下。下品之人初入胎時作是念言：『我今在廁、眾穢歸處，如死屍間、眾棘刺中、大黑闇處。』初出胎時復作是念：『我今出廁、出眾穢處，乃至出於大黑闇處。』中品之人作是念言：『我今入於眾樹林間、清淨河中、房舍屋宅。』出時亦爾。上品之人作是念言：『我昇殿堂、在華林間、乘馬乘象、登陟高山。』出時亦爾。菩薩摩訶薩初入胎時自知入胎，住時知住、出時知出、終不生於貪欲瞋恚之心。而未得階初住地也。是故復名不可思議。」二十九者，南經二十七，經云「中陰二種：一善業果、二惡業果，因善業故得善覺觀、因惡業故得惡覺觀。父母交會和合之時，隨業因緣向受生處，於母生愛於父生瞋，父精出時謂是己有，見已心悅而生歡喜。以是三種煩惱因緣，中陰陰壞生後五陰，如印印泥印壞文成。」釋曰：此略舉男。《俱舍》第九則具男女。論釋倒心趣欲境云「此明中有先起倒心馳趣欲境，彼由業力所起眼根，雖住遠方能見生處父母交會而起倒心。若男中有，緣母起愛生於欲心。若女中有，緣父起愛生於欲想。翻此緣二俱起瞋心。彼由起此二種倒心，便謂己身與所愛合，所泄不淨流至胎時，謂是己有便生歡喜。此心生已中有便沒，受生有身。」餘廣如彼。《瑜伽》文說「彼胎藏者，若當為女，於母左脇倚脊向腹而住。若當為男，於母右脇倚腹向脊而住。又此胎藏，業報所發生分風起，令頭向下足便向上，胎衣纏裹而趣產門。其正出時，胎衣遂裂，分之兩腋。出產門時名正生位。」並可知。疏「別謂四魔」者，四謂天、陰、煩惱及死。言「十魔及業如離世間」等者，所謂蘊魔，生取著故；（二）煩惱魔，恒雜染故；（三）業魔，能障礙故；（四）心魔，起高慢故；（五）死魔，捨生處故；（六）天魔，自慢縱故；（七）善根魔，恒執取故；（八）三昧魔，久耽味故；（九）善知識魔，起著心故；（十）菩提法智魔，不願捨離故。十魔業者，一忘失菩提心修諸善根是為魔業；二惡心布施、瞋心持戒，捨惡性人、遠懈怠者，輕慢亂意、譏嫌惡慧，乃至第十增長我慢無有恭敬，於諸眾生多行惱害，不求正法真實智慧，其心弊惡難可開悟，是為魔業。四魔，如常所辯，謂天魔、陰魔、煩惱魔、死魔。故《大品》之中四魔，而多說天魔、煩惱魔。 > Regarding the Commentary's line "The state of delusion and confusion in ordinary people" and below, this is the second \[section\], which distinctively demonstrates delusion and confusion. First, it brings up its general characteristics; afterwards, it points out their origin. The twenty-seventh \[fascicle\] of the Mahāsaṃnipāta-sūtra is largely identical to the Nirvāṇa-sūtra. As for the eighteenth \[fascicle\] of the Nirvāṇa-sūtra—the sixteenth in the Southern Recension—the sūtra states: "Good son! People are of three grades: superior, middling, and inferior. When an inferior person first enters the womb, he has this thought: 'I am now in a privy, a place where all foul things gather, like among corpses, amid thickets of thorns, in a place of great darkness.' When first exiting the womb, he further has this thought: 'I am now leaving the privy, leaving the place of all foul things, ... up to leaving the place of great darkness.' A middling person has this thought: 'I am now entering among groves of trees, into a pure river, or into houses and dwellings.' When exiting, it is also like this. A superior person has this thought: 'I am ascending into palaces and halls, among flower groves, riding horses and riding elephants, climbing high mountains.' When exiting, it is also like this. When a bodhisattva-mahāsattva first enters the womb, he knows of himself that he enters the womb; when abiding, he knows that he abides; when exiting, he knows that he exits. Throughout, he never gives rise to a mind of lust or anger. Yet he has not yet attained the stage of the first abiding. Therefore, this is also termed inconceivable." In the twenty-ninth \[fascicle\]—the twenty-seventh in the Southern Recension—the sūtra states: "The intermediate existence is of two kinds: first, the fruit of wholesome karma; second, the fruit of unwholesome karma. Due to wholesome karma, one obtains wholesome conceptual thoughts; due to unwholesome karma, one obtains unwholesome conceptual thoughts. At the time when the father and mother come together in union, one goes toward the place of taking birth in accordance with the causes and conditions of karma. One gives rise to love toward the mother and anger toward the father. When the father's semen is discharged, one considers it to be one's own; having seen it, one's mind rejoices and gives rise to delight. Through the causes and conditions of these three defilements, the aggregates of the intermediate existence perish, and the subsequent five aggregates arise, just like a seal stamping clay: when the seal breaks, the impression is formed." In explanation: This briefly brings up the male. Fascicle nine of the Abhidharmakośa, then, fully addresses both male and female. The treatise's explanation of "the inverted mind heading toward the sphere of desire" states: "This explains that the intermediate existence first gives rise to an inverted mind and rushes toward the sphere of desire. Through the eye faculty arisen from karmic power, although abiding far away, it can see the father and mother joining in union at the birthplace, and gives rise to an inverted mind. If it is a male intermediate existence, directed toward the mother it gives rise to love and produces a mind of lust. If it is a female intermediate existence, directed toward the father it gives rise to love and produces an idea of lust. In the reverse cases, directed toward the other two it gives rise to an angry mind. Through giving rise to these two kinds of inverted minds, it then imagines its own body uniting with the object of affection; when the emitted impurity flows into the womb, it considers it to be its own and then gives rise to joy. Once this mind has arisen, the intermediate existence instantly perishes and the body of birth-existence is received." The rest is broadly explained as in that \[treatise\]. The text of the Yogācārabhūmi states: "As for that womb-embryo: if it is to become female, it abides leaning against the spine and facing the belly on the mother's left flank; if it is to become male, it abides leaning against the belly and facing the spine on the mother's right flank. Furthermore, with this womb-embryo, karmic retribution gives rise to the wind of birth, causing the head to face downward and the feet to turn upward, and wrapped in the caul it heads toward the birth passage. At the time of its actual exit, the caul then tears, parting at both armpits. The time when it exits the birth passage is called the state of actual birth." These can all be known. As for the Commentary's "Specifically called the four māras": the four refer to the heavenly \[māra\], the aggregates, the defilements, and death. In stating "The ten māras and their deeds, as in the Leaving the World \[chapter\]," and so forth: that is to say, the skandha-māra, because it gives rise to grasping; (2) the kleśa-māra, because it is constantly defiled; (3) the karma-māra, because it can create obstruction; (4) the citta-māra, because it gives rise to haughtiness; (5) the maraṇa-māra, because it abandons the birthplace; (6) the deva-māra, because it indulges in self-conceit; (7) the wholesome-roots-māra, because it constantly grasps; (8) the samādhi-māra, because it savors \[samādhi\] for a long time; (9) the good-friend-māra, because it gives rise to an attached mind; (10) the bodhi-dharma-jñāna-māra, because it is unwilling to let go. As for the deeds of the ten māras: first, forgetting bodhicitta and cultivating wholesome roots is māra-work; second, giving with an evil mind, maintaining precepts with an angry mind, abandoning ill-natured persons, staying far from the indolent, treating distracted minds with contempt, and disparaging bad wisdom; up to the tenth, increasing egotism and lacking respect, frequently tormenting and harming sentient beings, not seeking the correct Dharma and genuine wisdom, with a mind so perverse and evil that it is difficult to awaken—these are māra-works. The four māras are as commonly analyzed, meaning the deva-māra, the skandha-māra, the kleśa-māra, and the maraṇa-māra. Thus among the four māras in the Pañcaviṃśatisāhasrikā, it mostly speaks of the deva-māra and the kleśa-māra. > — English (machine translation) (machine translation) - [Previous: 43.46](https://indike.org/pramana/in.bauddha.taisho.1736.43.46) - [Next: 43.48](https://indike.org/pramana/in.bauddha.taisho.1736.43.48) - [Up: 43](https://indike.org/pramana/in.bauddha.taisho.1736.43) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.43.47) — English, machine translation ## Linked texts (1) - [請觀音經疏闡義鈔](https://indike.org/pramana/in.bauddha.taisho.1801.3.55) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.43.47](https://indike.org/pramana/in.bauddha.taisho.1736.43.47) · Pramāṇa