金剛般若論會釋 1.42

1.42

卵生等者，別顯三類分三，初、總標差別，顯前文總；次、略舉三別；後、配別三。受生、依止二義可知，境界別者，無所有處已下乃至欲界中，除住無想天、二無心定、無心睡眠、無心悶絕，此五有情外，餘皆有麁境，有明利想，名為有想，顯五位中無六識故不緣境界，皆名無想。在有頂地，極闇劣故，即以無少所有地法而為境界，不如於前有想地境界麁顯，心想分明，名非有想，亦不同前五無心位全無心想，名非無想，有少細想，無麁明想，是故雙非。想能取境分齊像貌，對境名想，外道多計為生死因，故偏說想，不名有心、心所等，舉想攝餘諸非。色蘊、色像之身，相狀易知，心以想微隱故，對依止名有色等，不名有心等。死滅為終，生起為始，因初有後無，故依生類，名為卵生等，不名卵死等。此顯初心願意所化，總說一切無不周盡，應依界、趣、地、居止等種種義門分別此三。

"Egg-born" and the rest individually reveal three categories, divided into three: first, generally indicating the distinctions to clarify the generality of the preceding text; next, briefly presenting the three distinctions; and finally, assigning the three distinctions. The two meanings of receiving birth and support can be understood. As for the distinctions of spheres of cognition: from the stage of nothingness downward to the desire realm, excluding those abiding in the heaven without conceptualization, the two mindless concentrations, mindless sleep, and mindless fainting—aside from these five [states of] sentient beings, all the rest have coarse spheres of cognition and possess clear and sharp conceptualizations, hence they are called "possessing conceptualization." To show that in the five states the six consciousnesses are absent and thus do not take spheres of cognition as objects, they are all called "without conceptualization." In the stage of the peak of existence, because it is extremely dark and dull, it takes precisely the dharmas of the stage of nothing whatsoever as its sphere of cognition, and is not like the previous stages possessing conceptualization where spheres of cognition are coarse and manifest and mental conceptualizations are distinct; hence it is called "neither possessing conceptualization." Nor is it like the previous five mindless states where mental conceptualizations are completely absent; hence it is called "nor lacking conceptualization." There is a subtle conceptualization, but no coarse and clear conceptualization; therefore both are negated. Conceptualization is able to apprehend the boundaries, images, and appearances of spheres of cognition; when directed toward a sphere of cognition, it is called conceptualization. Non-Buddhists mostly reckon it to be the cause of saṃsāra, so conceptualization is specifically spoken of, rather than calling it possessing mind, mental factors, etc.; mentioning conceptualization subsumes the remaining negations. Bodies of the form aggregate and physical imagery have characteristics that are easy to know, whereas the mind, having subtle and hidden conceptualization, is called "possessing form", etc., in relation to support, rather than being called "possessing mind", etc. Death and cessation are the end, while birth and arising are the beginning; because the beginning exists while the end does not, it is called "egg-born", etc., based on categories of birth, rather than being called "egg-dying", etc. This shows that the initial mind's aspiration to transform generally speaks of everything without exception; one should distinguish these three according to various frameworks such as realms, destinies, stages, and dwellings.