大方廣佛華嚴經隨疏演義鈔 44.13

44.13

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.