金剛般若論會釋 1.43

1.43

問：「何故不明界、趣所化，但明此三？」答：「受生通五蘊，總也，依止於五蘊中色、非色蘊以辨差別；境界復依四非色蘊，能有境界，而顯差別。從麁至細，展轉而談，亦顯界、趣在於中矣。欲令捨生死而得涅槃，故說受生；欲令捨無常色等得常色等，故說依止；欲令斷除分別因故，故說境界，心想為分別因故，斷此疑想，成無分別智。又外道說想為生死之因，無想為涅槃之果，今說彼俱生死可度，更不說餘。故論說言，受生、依止、境界所攝。」

Question: "Why does it not clarify the transformed [beings] by realms and destinies, but only clarifies these three?" Answer: "Receiving birth pervades the five aggregates and is general; support distinguishes differences among the five aggregates in terms of form and non-form aggregates; and the sphere of cognition further relies on the four non-form aggregates, being able to have a sphere of cognition, to manifest differences. Discussing them progressively from coarse to subtle also reveals that realms and destinies are contained within them. Desiring to cause them to abandon saṃsāra and attain nirvāṇa, it therefore speaks of receiving birth; desiring to cause them to abandon impermanent form, etc., and attain permanent form, etc., it therefore speaks of support; desiring to cause them to eliminate the causes of discrimination, it therefore speaks of the sphere of cognition, because mental conceptualization is the cause of discrimination, and severing these doubtful conceptualizations accomplishes non-discriminative wisdom. Furthermore, non-Buddhists say that conceptualization is the cause of saṃsāra and non-conceptualization is the fruit of nirvāṇa; now it is explained that both belong to saṃsāra and can be crossed over, without further discussing the rest. Therefore the treatise says: 'Subsumed under receiving birth, support, and sphere of cognition.'"