勝鬘寶窟 2.56

2.56

「世尊又如取緣」下，廣明非盡受生，即是釋上節二章門。就文為二：一從「又如取緣」，明受生差別；二從「無明住地異離四」下，明斷惑不同。前中還三：一四住受生、二無明受生、三四住無明相對辨異。與前一切煩惱相似，舉麁正顯細者不能斷也。又如取緣有漏業因而生三有，是第一段。前已廣明不盡煩惱，今此更明不盡受生，是故言又。前明惑體，今明惑用，故言又也。「又如」者，是指示之辭。指彼分段因之與果，是故言如也。取者，是其愛之別稱。愛心取著，故名為取。助業牽生，因之為緣。理實諸結皆名為緣，愛力增強，故偏說也。古疏多云：取支之取，起有漏業，如十二緣中取緣有也。馥師註且爾。斯則通說諸使助業取果，非止四取也。《中論》云「若取者不取，則解脫無有。」又言「取者謂四取，欲取、戒取、見取、我語取。欲界一切煩惱，除戒見，名欲取。上二界一切煩惱，除戒見，名我語取。三界見，名見取。三界戒，名戒取。執受境界，名之為取。熾然發業亦名為取。」又《佛性論》云「取有二：一受資糧。受取者，如因受生愛。受資糧者，貪此受故，取四種資糧。」四種資糧者，即四取也。一欲取者，貪欲界六塵。二見取者，於欲界中，唯除戒取，所餘四見，名之為見。貪著此見，名為見取。三戒取者，於三界取世間邪正二道，為離苦得樂，是名為戒。貪著此戒，故名為戒取。四我語取者，緣內身故，一切內法名為我語。貪著內法，名我語取。言緣內法者，色無色界定，緣內法成，故名我語。貪著此定，名之為取。此四，前二屬斷見，但執現在，謂無未來；後二屬常見，執有未來故。又前二是在家人起，後二出家人起。又前出家在家鬪諍因，後二是在家出家人修行因。又前二欲取為所成，見取為能成；後二我語為能成，戒取為所成。緣謂緣助，業為正主，牽生苦樂二受，故名有漏業因。問；何故名有漏業？答：煩惱是漏。善惡之業，從於漏生，與漏相隨，名有漏業。問：今明四住受生，何須論業？答：由業受生，方得為緣。是以論云「煩惱為緣，有漏業為因，因緣具足，故得受生。」

From "World-Honoured One, further, just as grasping is the condition" onward, it extensively explains that [their] taking of rebirth is not exhausted, which interprets the second chapter-heading above. In the text there are two parts: first, from "further, just as grasping is the condition", it explains the differences in taking rebirth; second, from "The avidyāvāsabhūmi is distinct and separate from the four" onward, it explains the differences in severing defilements. In the first part there are again three points: 1. rebirth through the four vāsabhūmis; 2. rebirth through avidyā; 3. a mutual distinction between the four vāsabhūmis and avidyā. This is similar to [the explanation of] all the defilements above: by presenting the coarse, it precisely demonstrates that the fine cannot be severed. "Further, just as grasping is the condition and tainted karma is the cause, producing the three realms of existence" is the first section. Above, it has already extensively explained that defilements are not exhausted; now it further explains that taking rebirth is not exhausted; hence it says "further". Above, it explained the essence of the defilements; now it explains the function of the defilements; hence it says "further". "Just as" (you ru) is an expression pointing to something: it points to that cause and effect of fragmented [birth and death]; hence it says "just as". "Grasping" (upādāna) is another name for craving (tṛṣṇā). The mind of craving grasps and clings; hence it is called "grasping". It assists karma to draw forth rebirth; therefore it is a "condition". In truth, all fetters are called "conditions", but because the power of craving is predominant, it is spoken of specifically. Many ancient commentaries state: the grasping of the link of grasping gives rise to tainted karma, just as in the twelve links of dependent origination "grasping conditions existence". Master Fu's commentary is also like this. This generally explains that all latent defilements assist karma in grasping fruits, not being limited to the four graspings alone. The Mūlamadhyamakakārikā says: "If a grasper does not grasp, then liberation would not exist." It also says: "Grasping refers to the four graspings: grasping of sense-desires (kāmopādāna), grasping of precepts and vows (śīlavratopādāna), grasping of views (dṛṣṭyupādāna), and grasping of a doctrine of self (ātmavādopādāna). All defilements of the desire realm, excluding precepts and views, are called grasping of sense-desires. All defilements of the upper two realms, excluding precepts and views, are called grasping of a doctrine of self. Views of the three realms are called grasping of views. Precepts of the three realms are called grasping of precepts and vows. Grasping and clinging to objective spheres is called grasping. Flaring up and initiating karma is also called grasping." Furthermore, the Buddhadhātuvibhāga states: "Grasping has two aspects: first, the requisites of feeling. Grasping feeling is like craving arising in dependence on feeling. The requisites of feeling means that due to craving this feeling, one grasps the four kinds of requisites." The four kinds of requisites are the four graspings. 1. Grasping of sense-desires refers to craving the six sense-objects of the desire realm. 2. Grasping of views refers to the remaining four views in the desire realm, strictly excluding the grasping of precepts and vows, which are called views; craving and clinging to these views is called grasping of views. 3. Grasping of precepts and vows refers to taking the two worldly paths, the perverse and the correct, in the three realms in order to abandon suffering and attain pleasure, which are called precepts; craving and clinging to these precepts is called grasping of precepts and vows. 4. Grasping of a doctrine of self refers to conditionality on the inner body, whereby all internal dharmas are called 'doctrine of self'; craving and clinging to internal dharmas is called grasping of a doctrine of self. Saying 'conditionality on internal dharmas' means that the concentrations of the form and formless realms are accomplished conditioned on internal dharmas, and hence are called 'doctrine of self'; craving and clinging to these concentrations is called grasping. Among these four, the first two pertain to the view of annihilation, clinging only to the present and asserting there is no future; the latter two pertain to the view of permanence, clinging to the existence of a future. Furthermore, the first two are initiated by householders, and the latter two are initiated by renunciants. Furthermore, the former are the causes of dispute between renunciants and householders, while the latter two are the causes of practice for householders and renunciants. Furthermore, of the first two, grasping of sense-desires is what is accomplished, and grasping of views is what accomplishes; of the latter two, doctrine of self is what accomplishes, and grasping of precepts is what is accomplished. 'Condition' means auxiliary conditioning; karma is the principal agent, drawing forth the two feelings of suffering and pleasure; hence it is called 'the cause of tainted karma'. Question: Why is it called tainted karma? Answer: Defilements are taints (āsrava). Wholesome and unwholesome karma arise from taints and accompany taints; hence they are called tainted karma. Question: Now when explaining rebirth through the four vāsabhūmis, why must karma be discussed? Answer: Only when taking rebirth through karma can [defilement] serve as a condition. Therefore the treatise says: 'Defilement serves as the condition, tainted karma serves as the cause; when cause and condition are complete, rebirth is obtained.'