大方廣佛華嚴經隨疏演義鈔 58.19

58.19

第五願，疏「彰化所為」者，論云「何義故化」。疏「無想天為細」者，色界十八天，唯除無想，皆名有想。無想天與廣果天同處，外道取為究竟涅槃，修無想定生於彼天，得五百劫無心果報。佛弟子不生彼中。疏「化生依何？依業染生故」者，論但云「業生依於因果」。染字，即《俱舍．世間品》意，偈云「倒心趣欲境，濕化染香處。」濕生染香，化生染處。疏「然四生攝盡六趣則通局有異」者，亦《俱舍》意，彼偈云「人傍生具四，地獄及諸天，中有唯化生，鬼通胎化二。」今疏說勢小別，義理皆同。人具四者，卵生如毘舍佉夫人，生三十二卵，卵各出一兒。般遮羅王有妃，生五百卵，卵各一子。胎生，如今人是。濕生，如頂生王，從頂皰而生故。化生者，唯劫初起。傍生具四，此類可知。化生，如龍、迦樓羅等。鬼通胎化二者，如餓鬼白目連言：「我夜生五百子，隨生皆自食，晝生五百亦然，雖盡而無飽。」即胎生也。鬼化可知，無而忽有故。疏「又以六趣不攝中有化生」等，即寬狹門，故《雜心論》云「為生攝趣，為攝攝生。」論自釋云「謂生攝趣，非趣攝生。何者？中陰是其化生，趣不攝故。」「六名色所攝」，名色之義六地當說。

Regarding the fifth vow, in the commentary, 'revealing the purpose of transformation': the treatise says: 'For what purpose does one transform?' In the commentary, 'the Heaven of Non-conception is subtle': among the eighteen heavens of the form realm, with the sole exception of Non-conception, all are named 'with conception'. The Heaven of Non-conception shares the same abode with the Heaven of Vast Fruition; non-Buddhists take it as ultimate nirvāṇa, cultivate the absorption of non-conception, and are born in that heaven, obtaining a mind-free retribution for five hundred kalpas. Disciples of the Buddha are not born therein. In the commentary, 'on what does apparitional birth depend? It is born dependent on the contamination of karma': the treatise merely states: 'karma-birth depends on cause and effect.' The word 'contamination' expresses the intention of the Abhidharmakośa's 'Chapter on the World', where a verse says: 'With inverted mind one tends toward sensory objects; moisture-born and apparitionally born are contaminated by fragrance and place.' The moisture-born are contaminated by fragrance, and the apparitionally born are contaminated by place. In the commentary, 'however, the four modes of birth fully subsume the six destinies, so there is a difference between broad and narrow': this is also the intent of the Kośa, where its verse says: 'Humans and animals possess all four; hells, the heavens, and the intermediate state have only apparitional birth; ghosts include both womb and apparitional birth.' Now, the commentary's phrasing differs slightly, but the doctrinal principles are identical. That humans possess all four: egg-born, like Lady Viśākhā, who gave birth to thirty-two eggs, each egg producing a son; the king of Pañcāla had a consort who gave birth to five hundred eggs, each egg producing a son. Womb-born is like modern humans. Moisture-born, like King Mūrdhaka, who was born from a blister on the crown of the head. Apparitionally born occurred only at the beginning of the kalpa. Animals possess all four; this category can be known. Apparitionally born are like dragons, garuḍas, and so forth. That ghosts include both womb and apparitional birth: like the hungry ghost who said to Maudgalyāyana: 'At night I give birth to five hundred children, and as soon as they are born I eat them myself; during the day I also give birth to five hundred, and though I finish them, I am never satisfied.' This is womb-born. Ghostly apparitional birth can be known, as they suddenly exist from non-existence. In the commentary, 'moreover, because the six destinies do not subsume the apparitional birth of the intermediate state' and so forth: this is the category of broad and narrow. Therefore the Saṃyuktābhidharmahṛdaya states: 'Do births subsume destinies, or do destinies subsume births?' The treatise itself explains: 'Births subsume destinies, not destinies subsuming births. Why? The intermediate existence is apparitional birth, and it is not subsumed by the destinies.' 'Subsumed by the six name-and-forms': the meaning of name-and-form will be discussed in the sixth bhūmi.