勝鬘寶窟 2.48.1

2.48.1

「何等為二」下，第二列二死名也。 分段者，謂虛偽眾生。 第三約人顯別。 虛偽眾生者，以取相為因，相心虛妄也。 又未得無漏實解，隨惑受生，迴轉五趣，或墮或昇無有定實，故為虛偽。 此就凡夫為釋，不論聖人，以三界本是凡夫惑故也。 若通取小乘法，凡夫人及三果四向，乃至二乘未入無餘之前，所受報身，名虛偽眾生也。 有人言：大乘法中，外凡善趣菩薩，皆於三界地中妄愛受生，故言虛偽。 若依舊明，從凡夫地逕大乘，未受初地已來，悉受分段死。 此用《法華論》意釋《攝論》及《仁王經》，云若如三藏云：十行第六心斷惑，與二乘齊。 未與二乘齊已來，並受分段身也。 「不思議變易謂阿羅漢辟支佛」者，謂二乘入無餘之後，未迴小入大之前，取此羅漢辟支佛。 迴小入大二乘有二人：一在界內迴小心，猶屬分段所攝； 二界外迴心，為變易所攝。 此二人迴心入大，並是大力菩薩。 大力菩薩且有二種：一直往大力、二迴小入大名為大力。 言大力者，以不為業繫，自在受生，故言大力。 問：云何故大力菩薩位耶？ 答：有人言所謂種姓菩薩。 所以然者，二障煩惱都未斷除，而不為煩惱所牽，又於三界受生自在，故名大力。 此師雖云種姓受變易，而未判是何種姓。 有人言：地前菩薩能作五生，稱為大力。 地前位通，且未分判是地前何位。 依三藏釋《攝大乘》及《仁王經》並云：十行菩薩斷惑，與二乘齊。 即十行之人為大力菩薩也。 此大意同前二師，而判位在於十行。 有人言：六地猶屬分段，六地終心，三界報盡，便受變易。 正取此經證。 有人言：有四種生死，一流來生死，謂初託空，起一念識； 二分段； 三中間生死，二乘無學； 四變易，七地所受，餘習為因，不生三界，未至法有，故中間生死。 二乘無學，三界報盡，同生中間。 聞《法華》等經轉為菩薩，習行滿於七地終心，入八地法流，乃名變易。 故以六地分段，七地受中間，八地受變易。 有人言：不立四種生死，但立分段、變易二種生死。 六地為分段，七地已去為變易也。 今謂位義難知，憶生罪過不可定判也。 若依《法華論》，數處分明。 又明地前是凡夫受分段身，捨分段身方入初地，則知初地已去是變易生死大力菩薩也。 言「意生身」者，是初地已上一切菩薩，彼人受生無礙自在，如心如意，名意受生。 意有三義：一遍到、二速疾、三無礙，故云意生身。 此等皆是變易生死差別也。 有人言：從變易已去，無復形方分段，直是心識受生，故云意生身。 馥師云：「變易是借喻之名。 杳深難測，如識代謝，故云意生身。 」「乃至究竟無上菩提」者，敘此生死分齊，至佛時乃盡耳。 又此舉不受位處，對顯受處位別也。 「二種死中」下，以無分段生死，故言我生已盡。 此顯二死中但盡分段，未盡變易。 此會釋今昔二教義也。 「得有餘果證故說梵行已立」者，依《涅槃經》有二種：一所修梵行已畢竟，故說已立； 二又捨學道，且名為立。 今文明梵行已立，是證滅智。 若就有餘無餘論者，分段盡處名曰有餘，變易盡處說為無餘。 二乘但得分段盡處，名為有餘證。 如來就此，說其梵行已立，故是方便也。 「凡夫人天」者，此明所作已辦是方便。 《涅槃經》曰「有二：一如本所求，今日已得，說言已辦； 二修道得果，且說已辦。 」所作已辦是修道智。 道有二種：一分段對治、二變易對治。 二乘但修分段對治，如來就此說其所作已辦，故是方便。 文中兩句：第一對人彰釋方便、第二對障顯釋方便。 凡夫不辦、七學未作，是對人也。 凡夫於彼無學聖道未能成辦，二乘對彼故說已辦，學人亦爾。 問：但云凡夫便足，何故復云人天耶？ 答：凡夫者，內凡夫人也； 人天者，外凡夫也。 三果四向，此為七學人。 問：所作已辦何異？

From "What are the two?" downwards, the second [section] enumerates the names of the two kinds of death. / "Samsaric" means illusory sentient beings. / Third, clarifying the distinction with respect to persons: / "Illusory sentient beings" are those who take grasping at marks as cause; a mind with marks is illusory. / Furthermore, not yet having attained the true, uncontaminated understanding, they take rebirth in accordance with defilements, revolving through the five destinies, falling or rising without certainty or reality; hence they are "illusory." / This explanation is made with respect to ordinary beings and does not treat of noble ones, because the three realms are fundamentally the defilements of ordinary beings. / If taking the Hīnayāna Dharma generally, ordinary beings, those in the three fruits and four fruitions, and up to those of the two vehicles who have not yet entered [nirvāṇa] without remainder—the retribution bodies they receive are termed "illusory sentient beings." / Some say: In the Mahāyāna Dharma, external ordinary persons and bodhisattvas of the wholesome destinies all take rebirth through delusive craving within the planes of the three realms; hence it says "illusory." / If according to the old explanations, passing from the stage of ordinary beings through the Mahāyāna, up to prior to receiving the first stage, all undergo samsaric death. / This uses the intent of the Saddharmapuṇḍarīkopadeśa to interpret the Mahāyānasaṃgraha and the Renwang jing. If it is as the Tripiṭaka master says: In the sixth mind of the ten practices, defilements are severed equally with the two vehicles; / prior to becoming equal with the two vehicles, they all undergo samsaric bodies. / "Inconceivable transformation [death] refers to arhats and pratyekabuddhas": this refers to taking these arhats and pratyekabuddhas after the two vehicles have entered [nirvāṇa] without remainder and prior to their turning from the Small to enter the Great. / There are two kinds of persons among the two vehicles turning from the Small to enter the Great: one turns the small-minded intention within the realm, still subsumed under samsara; / the second turns the mind beyond the realm, subsumed under transformation. / When these two kinds of persons turn their minds to enter the Great, both are bodhisattvas of great power. / There are moreover two kinds of bodhisattvas of great power: first, those of direct progress who possess great power; second, those who turn from the Small to enter the Great and are named as having great power. / Speaking of "great power," because they are not bound by karma and take rebirth with mastery, they are called "of great power." / Question: What is the stage of a bodhisattva of great power? / Answer: Some say they are the so-called "bodhisattvas of the lineage." / Why so? The defilements of the two hindrances have not been severed at all, yet they are not dragged by defilements, and they have mastery in taking rebirth in the three realms; hence they are named "of great power." / Although this master says the lineage undergoes transformation, he has not yet determined which lineage it is. / Some say: Bodhisattvas before the stages can perform the five births, and are called "of great power." / The stages before the [ten] bhūmis are general, and he has not yet demarcated which stage before the bhūmis it is. / Relying on the Tripiṭaka master's commentary on the Mahāyānasaṃgraha and the Renwang jing, both say: Bodhisattvas of the ten practices sever defilements equally with the two vehicles. / That is, the person of the ten practices is the bodhisattva of great power. / This general idea is the same as the previous two masters, yet determines the stage to be in the ten practices. / Some say: The sixth stage is still subsumed under samsara; at the final mind of the sixth stage, retribution in the three realms is exhausted, and they then undergo transformation. / They take this sūtra precisely as proof. / Some say: There are four kinds of birth-and-death: first, flowing-stream birth-and-death, which means initially relying on emptiness to produce a single thought of consciousness; / second, samsaric; / third, intermediate birth-and-death, of the non-learners of the two vehicles; / fourth, transformation, undergone by the seventh stage, with residual habit-energies as cause; not being born in the three realms and not yet reaching the existence of dharmas, it is therefore intermediate birth-and-death. / When retribution in the three realms is exhausted for the non-learners of the two vehicles, they are born together in the intermediate [state]. / Hearing sūtras such as the Lotus Sūtra, they transform into bodhisattvas; when their practice is fulfilled at the final mind of the seventh stage and they enter the Dharma-stream of the eighth stage, only then is it named transformation. / Therefore, with the sixth stage as samsaric, the seventh stage undergoes intermediate, and the eighth stage undergoes transformation. / Some say: Four kinds of birth-and-death are not established; only two kinds of birth-and-death, samsaric and transformation, are established. / The sixth stage is samsaric, and from the seventh stage onward is transformation. / Now I say that the meaning of the stages is difficult to know; producing faults from subjective speculation, it cannot be definitively determined. / If according to the Saddharmapuṇḍarīkopadeśa, several passages are clear. / Furthermore, it explains that before the stages one is an ordinary being who undergoes a samsaric body, and only upon relinquishing the samsaric body does one enter the first stage; thus one knows that from the first stage onward is transformation birth-and-death and the bodhisattva of great power. / Speaking of the "mind-made body," it refers to all bodhisattvas from the first stage and above; their undergoing rebirth is unobstructed and sovereign, according with mind and according with intention; hence it is called "undergoing rebirth through mind." / "Mind" has three meanings: first, reaching everywhere; second, swift; third, unobstructed; hence it is called "mind-made body." / These are all distinctions of transformation birth-and-death. / Some say: From transformation onward, there is no longer physical, spatial samsara; it is simply mind and consciousness undergoing rebirth, hence called "mind-made body." / Master Fu says: "Transformation is a figurative name. / Deep, obscure, and difficult to fathom, like consciousness alternating and changing, it is therefore called 'mind-made body.'" / "Up to ultimate anuttarasamyaksaṃbodhi" recounts the delimitation of this birth-and-death: it is exhausted only upon reaching buddhahood. / Furthermore, this adduces the station where it is not undergone, in contrast to showing the distinction of stations where it is undergone. / From "Of the two kinds of death" downwards, because there is no samsaric birth-and-death, it says "my births are exhausted." / This shows that of the two deaths, only samsaric is exhausted, while transformation is not yet exhausted. / This harmonizes and explains the teachings of the present and past. / "Attaining the realization of the fruit with remainder, it therefore says 'the holy life has been established'": according to the Nirvāṇa-sūtra, there are two kinds: first, the holy life practiced has reached completion, hence said to be "established"; / second, furthermore, relinquishing the path of training is provisionally named "established." / In the present text, the holy life being established is the wisdom realizing cessation. / If discussing with respect to with-remainder and without-remainder: where samsara is exhausted is called with-remainder; where transformation is exhausted is said to be without-remainder. / The two vehicles only attain the exhaustion of samsara, named realization with remainder. / The Tathāgata, in reference to this, says their holy life has been established; hence it is an upāya. / "Ordinary beings, humans, and devas": this clarifies that "what had to be done has been done" is an upāya. / The Nirvāṇa-sūtra says: "There are two: first, what was originally sought has today been attained, said to be 'done'; / second, cultivating the path and attaining the fruit is provisionally said to be 'done.'" / "What had to be done has been done" is the wisdom of cultivating the path. / The path has two kinds: first, the antidote to samsara; second, the antidote to transformation. / The two vehicles only cultivate the antidote to samsara; the Tathāgata, in reference to this, says that what they had to do has been done; hence it is an upāya. / In the text there are two clauses: the first reveals and explains the upāya in contrast to persons; the second shows and explains the upāya in contrast to hindrances. / That ordinary beings have not accomplished it and the seven [classes of] learners have not done it is in contrast to persons. / Ordinary beings are not yet able to accomplish that noble path of non-learning; the two vehicles, in contrast to them, are therefore said to have "done it," and the learners are also like this. / Question: Merely saying "ordinary beings" would be sufficient; why also say "humans and devas"? / Answer: "Ordinary beings" are internal ordinary beings; / "humans and devas" are external ordinary beings. / The three fruits and four fruitions are the seven classes of learners. / Question: How does "what had to be done has been done" differ?