成唯識論了義燈 6.118

6.118

二種生死，略以八門分別：一、出體；二、釋名；三、辨相狀；四、位次；五、約處所；六、與四種生死相攝；七、會三生死不同；八、問答辨　言出體者。二種生死，正取異熟第八識為體，兼通餘識異熟五蘊，且分段生，取名言熏習識等五種，而為親因。福、及非福、不動三業，為勝增上，能招感緣。一切煩惱，總能為發業潤生之緣，由依他緣，而得生故。《勝鬘經》、《無上依經》、《寶性論》等。皆隱識等名言親種，但顯增上業名為因，發業潤生惑名之為緣。故《勝鬘經》云：如取為緣有漏業因，而生三有。變易生死即前識等五果種子，皆為親因，欲界福業，并色不動，除無想天及五淨居，為近勝緣，依四靜慮，緣事無漏，後得非智，相應定願，而為遠勝緣。故此論云：由悲願力，改轉身命。又云：無漏定願正所資感。又云：無漏有分別業，有分別業，即後得緣事智俱之思，思亦即願，故不別說，由所知障執彼菩提有情，為有起此悲願，亦為斷除留身久住，故所知障，能為其緣，雖實變易，用名言種而為親因。福、不動業為增上緣，若無無漏，無勝堪能，感變易生。由所知障，方發悲願。故起無漏，資身故業，故此論云：無漏定願資有漏業。今隱所資，但舉能資及以能發勝劣兩緣。故《勝鬘》等云無漏業因，所知障緣，有意生身，既以識等名言種子，為親因生，明變易生，體是有漏，說是無漏界外生死者，依勝緣說，或無漏人，所受生死，或無煩惱漏所受生死，故名為無漏，非體無漏界外別生，非離三界有別有情。《仁王般若》云：三界外有別眾生，是外道義，非諸佛教。此略出體。

The two kinds of birth-and-death are briefly distinguished through eight headings: first, identifying the essence; second, explaining the names; third, distinguishing the characteristics; fourth, the stages; fifth, regarding the locations; sixth, subsumption within the four kinds of birth-and-death; seventh, harmonising differences among three births-and-deaths; eighth, clarifying through questions and answers. Regarding identifying the essence: The two kinds of birth-and-death properly take the eighth consciousness of ripening as their essence, and also extend to include the ripening five aggregates of the other consciousnesses. First, as for sectioned birth-and-death, it takes the seeds of the five branches—beginning with consciousness [perfumed by nominal designation]—as its direct cause. The three kinds of karma—meritorious, non-meritorious, and immovable—serve as the superior sovereign [condition], the conditions that are capable of attracting it. All afflictions can collectively serve as the condition for initiating karma and moistening rebirth, because [rebirth] is produced dependent upon other conditions. The Śrīmālādevī-sūtra, the Wushangyi jing, the Ratnagotravibhāga, and so forth, all conceal the direct seeds of nominal designation such as consciousness, and merely indicate that the sovereign karma is named the cause, and the afflictions that initiate karma and moisten rebirth are named the condition. Therefore, the Śrīmālādevī-sūtra states: 'Just as taking is the condition and contaminated karma is the cause, producing the three realms of existence.' As for transformational birth-and-death, the seeds of the five results of consciousness and so forth mentioned earlier all serve as the direct cause. The meritorious karma of the desire realm together with the immovable karma of the form realm—excluding the heaven of non-conception and the five pure abodes—serve as the proximate superior condition. Dependent upon the four dhyānas, the uncontaminated, subsequently attained non-wisdom that takes phenomena as its object, together with its associated concentration and vow, serves as the remote superior condition. Therefore, this treatise states: 'Through the power of compassionate vows, bodily life is altered.' It also states: 'It is properly supported and attracted by uncontaminated concentration and vows.' It also states: 'Uncontaminated conceptual karma.' Conceptual karma is volition associated with the subsequently attained wisdom taking phenomena as its object; volition is also vow itself, so it is not stated separately. Because the cognitive hindrance grasps that bodhi and sentient beings exist, one generates these compassionate vows, and also to eliminate [the hindrance], one detains the body to abide for a long time. Therefore, the cognitive hindrance can serve as its condition. Although transformational [birth-and-death] actually uses seeds of nominal designation as its direct cause, and meritorious and immovable karma serve as the sovereign condition, without the uncontaminated, there would be no superior capability to attract transformational rebirth. It is through the cognitive hindrance that compassionate vows are then initiated. Therefore, one generates the uncontaminated to support the former karma of the body. Hence, this treatise states: 'Uncontaminated concentration and vows support contaminated karma.' Now, concealing what is supported, it merely cites the two conditions—superior and inferior—which are that which supports and that which initiates. Therefore, the Śrīmālādevī-sūtra and others state: 'With uncontaminated karma as cause and the cognitive hindrance as condition, there are mind-made bodies.' Since it is produced with the seeds of nominal designation, such as consciousness, as its direct cause, it is clear that the essence of transformational rebirth is contaminated. The statement that it is uncontaminated birth-and-death outside the realms is spoken in reliance on the superior condition, or [means] birth-and-death undergone by an uncontaminated person, or birth-and-death undergone without the contamination of afflictions; therefore, it is termed 'uncontaminated.' It is not that its essence is uncontaminated and separately born outside the realms; there are no separate sentient beings distinct from the three realms. The Renwang bore jing states: 'That there are separate sentient beings outside the three realms is the doctrine of tīrthikas, not the teaching of the Buddhas.' This briefly identifies the essence.