大般涅槃經義記 9.183

9.183

第十五門辨明五有六有之義。先辨諍相。有人一向宣說五有，有人說六，所以成諍。次辨道理，五六不定，合則說五、開分說六。言其六者，惡有三品，上生地獄、中生畜生、下生餓鬼；善亦有三，上善生天、中善生人、下生修羅。言其五者，依《毘曇》等，修羅是鬼攝入鬼道；《法念經》中攝入鬼畜，羅睺修羅是師子兒攝入畜中；《伽陀經》鬼、畜及天三趣所攝，故但說五。義既如是，不得偏執。文中，初言「說一有」者，總之唯是一有為果。「或說二」者，善道、惡道。「三」謂三界，「四」謂四生，「五」謂五趣，「六」謂六道。所言「七」者，謂七識住，欲界人天合之為一、初禪為二、二禪為三、三禪為四、空處為五、識處為六、無所有處以為第七。此之七處心識樂安，故名識住。問曰：何故不名受住想行住等？釋言：住義理實齊通，識是心王是故偏說。問曰：欲界有三惡道，何故不說？論言：三惡有苦煎迫，識不樂安，是故不論。又問：色界具有四禪，彼第四禪何故不說？論言：彼處有無想定殘害心識，識不樂居，故非識住。又四禪中有淨居天趣入涅槃，不欲久安，故非識住。問曰：無色有四空處，非想一地何故不說？論言：非想有滅盡空，亦殘心識，識不樂安，故非識住。所言「八」者，謂八福生。人中富貴即以為一，彼六欲天復以為六，初禪已上合之為一，故合有八。亦可地獄、鬼、畜、修羅并人為五，及三界天合為八也。所言「九」者，九眾生居。欲界人天合之為一，初禪為二，二禪為三，三禪為四，無想天處以為第五，加四空處合以為九。問曰：向前七識住中不說無想及非想天，今以何故說為生居？釋言：此處殘害心識，故非識住；不滅眾生，是故說為眾生居矣。又問：三惡何故不說？眾生同厭，為是不論。第四禪中除無想天，餘有八天眾生樂住，何故不說？《雜心》釋言：彼四禪中有五淨居，樂求涅槃不欲久住，是故不說為眾生居。餘有福生、福愛、廣果，或求淨居、或求無色、或求涅槃，不欲久住，是故不說為眾生居。二十五有，如上辨列。所說如是，弟子不解，隨別異執，所以成諍。

The fifteenth section distinguishes and clarifies the meaning of the five existences and six existences. First, we delineate the points of dispute. Some definitively declare five existences, while some declare six, which is why disputes arose. Next, we delineate the principle. Five and six are not fixed; combined, one speaks of five, and differentiated, one speaks of six. As for the six: evil has three grades, the superior being born in hell, the intermediate being born as animals, and the inferior being born as hungry ghosts; good also has three, superior good being born in heaven, intermediate good being born as humans, and inferior being born as asuras. As for the five: according to the Abhidharma and so forth, asuras are ghosts and are subsumed under the ghost destiny; in the Saddharmasmṛtyupasthāna Sūtra they are subsumed under ghosts and animals, Rāhu Asura being a lion's whelp and subsumed under animals; in the Gāthā Sūtra they are subsumed under the three destinies of ghosts, animals, and devas; hence only five are stated. Since the principle is like this, one must not cling to one side. In the text, it first says: 'Speaking of one existence': in summary, it is only a single conditioned fruition. 'Or speaking of two': good paths and evil paths. 'Three' refers to the three realms; 'four' refers to the four types of birth; 'five' refers to the five destinies; 'six' refers to the six paths. As for 'seven', it refers to the seven stations of consciousness: combining humans and devas of the desire realm as the first, the first dhyāna as the second, the second dhyāna as the third, the third dhyāna as the fourth, the station of infinite space as the fifth, the station of infinite consciousness as the sixth, and the station of nothingness as the seventh. In these seven places the mental consciousness delights in settling, hence they are called stations of consciousness. Question: Why are they not called stations of feeling, stations of ideation or volition, and so forth? Explanation: As a matter of principle, the meaning of 'station' equally applies [to them], but because consciousness is the king of the mind, it is spoken of specifically. Question: The desire realm contains the three evil paths, why are they not mentioned? The treatise says: The three evil [paths] are tormented by suffering, and consciousness does not delight in settling there; therefore they are not discussed. Another question: The form realm possesses all four dhyānas; why is that fourth dhyāna not mentioned? The treatise says: That place has the non-conceptual absorption which damages mental consciousness, and consciousness does not delight in dwelling there, hence it is not a station of consciousness. Furthermore, within the fourth dhyāna are the Śuddhāvāsa heavens where they advance into nirvāṇa and do not desire to settle for long, hence it is not a station of consciousness. Question: In the formless realm there are four stations of emptiness; why is the single ground of neither-ideation [nor-non-ideation] not mentioned? The treatise says: Neither-ideation has the cessation absorption which also impairs mental consciousness, and consciousness does not delight in settling there, hence it is not a station of consciousness. As for 'eight', it refers to the eight [realms of] beings born of merit. Wealth and nobility among humans constitutes one, those six desire heavens further constitute six, and the first dhyāna and above are combined into one; hence altogether there are eight. Alternatively, hell, ghosts, animals, asuras, together with humans make five, and combining them with the devas of the three realms makes eight. As for 'nine', it refers to the nine abodes of sentient beings: humans and devas of the desire realm combined make one, the first dhyāna is the second, the second dhyāna is the third, the third dhyāna is the fourth, the realm of the Non-conceptual Heaven constitutes the fifth, and adding the four stations of emptiness makes nine altogether. Question: Earlier, in the seven stations of consciousness, the Non-conceptual and Neither-Ideation heavens were not mentioned; why now are they said to be abodes of beings? Explanation: These places damage mental consciousness, hence they are not stations of consciousness; but they do not eliminate sentient beings, therefore they are spoken of as abodes of sentient beings. Another question: Why are the three evil paths not mentioned? Sentient beings equally revile them, which is why they are not discussed. In the fourth dhyāna, setting aside the Non-conceptual Heaven, there are eight remaining heavens where sentient beings delight in dwelling; why are they not mentioned? The Miśrakābhidharmahṛdaya explains: In that fourth dhyāna are the five Śuddhāvāsas, where they delight in seeking nirvāṇa and do not wish to abide long; therefore they are not spoken of as abodes of sentient beings. The remaining are the heavens of Punyaprasava, Anabhraka, and Bṛhatphala, where they either seek the Śuddhāvāsa, or seek the formless, or seek nirvāṇa, and do not wish to abide long; therefore they are not spoken of as abodes of sentient beings. The twenty-five existences are delineated as above. What was spoken being like this, the disciples did not understand, and clung to distinct interpretations, which is why disputes arose.