大方廣佛華嚴經隨疏演義鈔 44.13

44.13

疏「其中施設」下，隨難別釋。而經云種種生者，疏以易故不廣釋之。今當重釋，即四生等。又《緣起經》說三種生。經中有一苾芻問言：「世尊！如是四種生身之相，由生老死有何差別？」釋曰：四種生身之相者，謂名色、六入、觸、受也。經云「世尊告曰：『此四種生身之相，若次第生、若屬彼生、若如是生。』『世尊！云何次第生身之相？』世尊告曰：『於其最初有下種生（一）；從此無間有漸增生（二）；從此無間有出胎生（三）；從此無間有漸長生（四）；既成長已受用言說能得生，即受用生（五）。如是品類名次第生。』」次明屬彼生。經云「世尊！此屬誰生？世尊告曰：『蘊界處生，都無有我。所以者何？以諸蘊等漸增長故，其性無常。即無常法有此生相。』」三明如是生。經云「世尊！云何而生？世尊告曰：『由命根力有暫時住分限法故，其性無常。即無常法如是而生。』」《涅槃》十二說五種生，與上大同。南經十一，經云「生者出相，所謂五種：一者初生、二者至終、三者增長、四者出胎、五者種類。」彼疏釋云「初言生者出相，總顯生義。下別顯中，一初生者，識支是其一報之始，故名為初，報起名出。二至終者，名色望前所依，說以為終。三增長者，即前名色增為六入。此三胎中。四出胎，可知。五種類者，出胎已後乃至老死，一報之中運運新起，皆名為生。」釋曰：然此五生，即前次第生，以彼第三為此第四，初生即下種，至終即漸增，增長即前漸長，出胎名同，種類即前受用。《涅槃》增長意是胎內，《緣起經》中在於胎外，小有異耳。經云「種種沒者，或延或促，三性等殊。」亦即九種命終。《緣起經》中說六種死，經云「即於此四生身相中，復有六種死差別相：一者究竟死、二者不究竟死、三者自相死、四者不究竟死分差別相、五者究竟死分差別相、六者時非時死。」彼釋曰：「究竟死者，謂業盡死。不究竟死者，翻上應知。自相死者，謂識離身，諸根滅沒。不究竟死分差別相者，謂業不盡中，隨緣多種。究竟死分差別相者，謂業盡處中，隨緣多種。時非時死者，謂八萬歲至十歲，或依時命終、或不依時命終。」《涅槃》十二云「死者捨所受身。捨所受身亦有二種：一命盡死、二外緣死。命盡死者，亦有三種：一者命盡非是福盡，謂正報雖亡，依報猶在故。二者福盡非是命盡，謂依報滅壞，正報猶在。三者福命俱盡，謂依正俱亡。二外緣死，亦有三種：一者非分自害、二者橫為他害、三者俱害。又有三種、一者放逸死，謂有謗大乘方等般若波羅蜜。二者破戒死，謂有毀犯去來現在佛所制戒。三者壞命根死，謂捨五陰身。」今此菩薩悉並委知。

On the commentary's "Therein the arrangements..." onward: this individually explains according to what is difficult. But as for the sūtra saying "manifold births," the commentary did not explain it extensively because it is easy. Now I shall explain it again, namely as the four modes of birth and so forth. Furthermore, the *Pratītyasamutpāda-sūtra* speaks of three kinds of birth. In that sūtra, a bhikṣu asked: "World-Honoured One! Regarding these characteristics of the four kinds of born bodies, what difference is there due to birth, old age, and death?" Explanation: "characteristics of the four kinds of born bodies" refers to name-and-form, the six sense bases, contact, and sensation. The sūtra states: "The World-Honoured One told him: 'These characteristics of the four kinds of born bodies are either born successively, born belonging to that, or born in this manner.' 'World-Honoured One! What are the characteristics of bodies born successively?' The World-Honoured One told him: 'At the very beginning there is the birth of planting the seed (1); immediately after this there is the birth of gradual increase (2); immediately after this there is the birth of emerging from the womb (3); immediately after this there is the birth of gradual growth (4); after having grown and matured, one is able to obtain birth through enjoyment and speech, which is birth of enjoyment (5). Classes of this kind are called successive birth.'" Next it clarifies being born belonging to that. The sūtra states: "'World-Honoured One! To what does this birth belong?' The World-Honoured One told him: 'It is the birth of the aggregates, realms, and sense bases; there is absolutely no self. Why is this? Because the aggregates and so forth gradually increase and grow, their nature is impermanent. Precisely impermanent dharmas have this characteristic of birth.'" Third, it clarifies being born in this manner. The sūtra states: "'World-Honoured One! How are they born?' The World-Honoured One told him: 'Through the power of the life-faculty, there are bounded dharmas that temporarily abide; therefore, their nature is impermanent. Precisely impermanent dharmas are born in this manner.'" The twelfth fascicle of the *Nirvāṇa [Sūtra]* speaks of five kinds of birth, which are largely the same as the above. In the eleventh fascicle of the Southern edition, the sūtra states: "Birth is the characteristic of emerging, namely five kinds: first, initial birth; second, reaching the end; third, growth; fourth, emerging from the womb; fifth, kind." Its commentary explains: "The opening statement 'Birth is the characteristic of emerging' shows the meaning of birth in general. In specifically showing it below: first, initial birth: the consciousness branch is the beginning of a single retributive life; hence it is called initial, and the arising of retribution is called emerging. Second, reaching the end: name-and-form, viewed in relation to the preceding basis, is said to be the end. Third, growth: namely the preceding name-and-form growing into the six sense bases. These three are in the womb. Fourth, emerging from the womb: this is evident. Fifth, kind: after emerging from the womb up to old age and death, newly arising moment by moment within a single retributive life are all called birth." Explanation: However, these five births are precisely the aforementioned successive births: its third is the fourth here; initial birth is planting the seed; reaching the end is gradual increase; growth is the previous gradual growth; emerging from the womb has the same name; kind is the previous enjoyment. The *Nirvāṇa [Sūtra]'s* intention for growth is inside the womb, whereas in the *Pratītyasamutpāda-sūtra* it is outside the womb; there is only a slight difference. The sūtra says: "Manifold deaths: either prolonged or brief, differing in the three natures, and so forth." These are also the nine kinds of ending of life. In the *Pratītyasamutpāda-sūtra* six kinds of death are spoken of; the sūtra states: "Precisely within these four characteristics of born bodies, there are again six distinguished characteristics of death: first, ultimate death; second, non-ultimate death; third, specific-characteristic death; fourth, differentiated characteristics of non-ultimate death; fifth, differentiated characteristics of ultimate death; sixth, timely and untimely death." Its explanation states: "'Ultimate death' refers to dying when karma is exhausted. 'Non-ultimate death' should be understood as the reverse of the above. 'Specific-characteristic death' refers to consciousness leaving the body and the sense faculties perishing. 'Differentiated characteristics of non-ultimate death' refers to the manifold kinds [of death] according with conditions while karma is not exhausted. 'Differentiated characteristics of ultimate death' refers to the manifold kinds [of death] according with conditions when karma is exhausted. 'Timely and untimely death' refers to [living from] eighty thousand years down to ten years, dying either according to the time or not according to the time." The twelfth fascicle of the *Nirvāṇa [Sūtra]* states: "Death is relinquishing the received body. Relinquishing the received body also has two kinds: first, death from exhaustion of life span; second, death from external conditions. Death from exhaustion of life span also has three kinds: first, exhaustion of life span but not exhaustion of merit, meaning that although the primary retribution has perished, the dependent retribution still remains. Second, exhaustion of merit but not exhaustion of life span, meaning that dependent retribution has disintegrated, while primary retribution still remains. Third, exhaustion of both merit and life span, meaning that both primary and dependent [retribution] have perished. Second, death from external conditions also has three kinds: first, self-harm that is not one's lot; second, untimely harm caused by another; third, harm caused by both. There are also three kinds: first, death through negligence, referring to slandering the Mahāyāna, Vaipulya, and Prajñāpāramitā. Second, death through breaking the precepts, referring to violating the precepts established by past, future, and present Buddhas. Third, death through destruction of the life-faculty, referring to relinquishing the five-aggregate body." Now this bodhisattva completely and thoroughly knows all of them.