成唯識論述記 8.600

8.600

述曰：此成於前意成身名，如《勝鬘經》說，摩利迦此名鬘者，即末利夫人也，此夫人之女名摩利室羅即勝鬘也，彼說如似。以取為緣，即煩惱障，有漏業因，即正因業，由惑潤故，續後有者而生三界之有，此舉分段因果以況變易。如是五住地中無明習地為緣，即所知障無漏業因，即有分別業，有阿羅漢一、獨覺二、已得自在菩薩三，以彼所知障及無漏業為因故，生是三種意成身。《佛性論》云：於三界外有三種人受於變易，人雖即此然非界外，此之三種皆轉舊麁身，由大悲願力得隨意所成故，彼五住地中無明住地是法執攝，彼經自云由無明住為依，恒沙煩惱因之而起，如下第十卷中自會。《勝鬘經》云：世尊有如取緣，即是此中如取為緣，彼意說，有一如取為緣，有漏業因等義與此同，而文有異，翻者失也。舊言無明住地，今言習地，梵本無住。所言習者，由數習故，有此無明等五住地故，名無明習地。所言住是何義？舊云：大力菩薩。今言已得自在菩薩是第八地，於相及土二種之中已得自在故，故第八地說斷二愚中，有於相土自在愚也，彼言大力亦是於相於土得大力故。《無上依經》云：大地菩薩，舊云：意生身，此言意成身，彼義隨意而生，今意隨意而成，但轉易故，非新生故，不可言生，此即二乘無學迴心向大者，及直往菩薩八地以去方受變易生死，此非盡理，但隨經文。《佛地》第二卷說，聲聞乘或除七生或除一生，或除上界處處一生，即前三果，雖諸煩惱所潤分段得非擇滅，而由願力受變易生，三無數劫修菩提因，無有過失。非擇滅者，眾緣不具，於此時中畢竟不生非永不生，資此身因展轉增勝乃至成佛，第八十說：「復次，迴向菩提聲聞，或於學位即能棄捨，或無學位方能棄捨」，乃至廣說。故知前三果，亦得受變易生，驗知此文，非為應理。

The Commentary states: This establishes the previously mentioned name 'mind-made body.' As the Śrīmālā-sūtra says—Mallikā, which is translated here as 'Garland', refers to Lady Mallikā; this lady's daughter was named Mallikā-śrī, that is, Śrīmālā—it says that it is analogous: Taking grasping as condition, which is the afflictive hindrances, and contaminated karma as cause, which is the karma acting as direct cause, because of being moisturized by afflictions, one continues subsequent existence and is born into the existence of the three realms. This cites the causes and fruits of segmented limitation to illustrate transformation. In this way, among the five entrenchment stages, the habit stage of ignorance serves as condition, which is the cognitive hindrances; undefiled karma serves as cause, which is conceptual karma. There are (1) arhats, (2) pratyekabuddhas, and (3) bodhisattvas who have attained mastery: taking those cognitive hindrances and undefiled karma as cause, they generate these three kinds of mind-made bodies. The Fo xing lun states: Outside the three realms there are three kinds of persons who undergo transformation. Although the persons are these very ones, it is not outside the realms. All three of these transform their old, coarse bodies, and through the power of great compassionate vows, they attain what is accomplished according to their intent. Among those five entrenchment stages, the entrenchment stage of ignorance is subsumed under grasping at dharmas. That sūtra itself says: Supported by the entrenchment of ignorance, afflictions as numerous as the sands of the Ganges arise from it, as will be reconciled below in the tenth fascicle. The Śrīmālā-sūtra states: 'World-Honoured One, there is that which is like grasping as condition,' which is what is referred to here as 'taking grasping as condition.' Its intended meaning is that there is something analogous to grasping acting as condition, contaminated karma acting as cause, etc.; the meaning is the same as this, but the wording differs, which is a lapse of the translator. Formerly, one spoke of the 'entrenchment stage of ignorance' (wuming zhudi); now one says 'habit stage' (xidi), for the Sanskrit text has no 'entrenchment' (sthiti). What is called 'habit' (vāsanā) means that because of repeated habituation, there are these five entrenchment stages of ignorance and so forth; hence it is called the habit stage of ignorance. What does 'entrenchment' mean? Formerly it was said: 'bodhisattvas of great power' (dali pusa). Now it says 'bodhisattvas who have attained mastery,' which refers to the eighth stage, because they have already attained mastery over both marks and lands. Therefore, among the two ignorances severed in the eighth stage, there is the ignorance regarding mastery over marks and lands; what was previously called 'great power' was also because of attaining great power over marks and lands. The Wushang yi jing says 'bodhisattvas of great stages.' Formerly it was said 'intention-born body' (yishengshen, manomayakāya); here it says 'mind-made body' (yichengshen). In that previous sense it is born according to intention; in the present sense it is accomplished according to intention, but because it is only transformed and changed, not newly born, it cannot be called 'born.' This would mean that only the two vehicles' aśaikṣas who have redirected their minds toward the Mahāyāna, and direct-progress bodhisattvas from the eighth stage onward, undergo transformation saṃsāra. This does not fully exhaust the principle, but merely follows the text of that sūtra. The second fascicle of the Fo di jing lun states that the śrāvakayāna either eliminates seven births, or eliminates one birth, or eliminates one birth in various places in the higher realms—that is, the first three fruits. Although their segmented limitation moisturized by afflictions attains cessation not through deliberation, through the power of vows they undergo transformation birth and cultivate the causes of bodhi for three incalculable kalpas without fault. Cessation not through deliberation means that because the assembly of conditions is incomplete, during this time it definitely does not arise, not that it never arises at all. Sustaining the causes of this body, it progressively increases and excels up until buddhahood. The eightieth [fascicle of the Yogācārabhūmi] states: 'Furthermore, a śrāvaka who resolves upon bodhi may be able to abandon it while still in the stage of training (śaikṣa), or may only be able to abandon it in the stage beyond training (aśaikṣa),' and so forth in detail. Hence we know that the first three fruits can also undergo transformation birth; by this verification we know that this [restrictive] text is not fully reasonable.