成唯識論了義燈 6.119

6.119

二釋名者：一、分段；二、變易。言分段者，分謂齊限，即謂命根。段謂差別，即五蘊體，捨此受餘有差別故。此差別身命有齊限，即段之分名分段，命屬身故，即依士釋。或此分段，俱通身命，皆隨因緣有定齊限，故名分段。亦分亦段，名為分段，即持業釋。變易生死者，且依此論略列三名：一、不思議變易生死，釋名如論，亦通依士、持業二釋，以由無漏所資感故，所受變易，妙用難測，非下劣境，變易即不思議，持業釋也，或無漏定願妙用難測，名不思議。不思議之變易生死，即依士釋；二、名意成身，身即屬果，意願是因，成通能所，即隨意所成之身，身屬因故，依士釋也；三、名變化，變謂改舊，化謂新起，變化即身，持業釋也。更有多名，如能顯中邊惠日論辨，三相狀等，並如《樞要》說，然分段死言屬三界，變易不言，以分段死隨業繫地，即言三界，變易之業，說是無漏，故不言地。《要集》說云：隨在二界者，不善論意，變易生死隱，不說彼有漏業故。處所差別，略准可知。

Second, explaining the names: first, sectioned; second, transformational. Regarding 'sectioned': 'section' means limitation, namely the life-faculty; 'segment' means difference, namely the essence of the five aggregates, because abandoning this and receiving another involves differentiation. Because this differentiated body and life have limits, the section of the segments is called 'sectioned'; because life belongs to the body, this is a tatpuruṣa compound. Alternatively, both section and segment apply to both body and life, both having definite limits according to causes and conditions; hence it is called 'sectioned.' Being both a section and a segment, it is called 'sectioned'; this is a karmadhāraya compound. Regarding transformational birth-and-death: relying provisionally on this treatise, three names are briefly listed. First, inconceivable transformational birth-and-death: the explanation of the name is as in the treatise, and also admits of both tatpuruṣa and karmadhāraya compounds. Because it is supported and attracted by the uncontaminated, the transformation that is received has wonderful functions difficult to fathom, not being an inferior realm; transformation itself is inconceivable, which is a karmadhāraya compound. Alternatively, the wonderful functions of uncontaminated concentration and vows are difficult to fathom, being called inconceivable; the transformational birth-and-death of the inconceivable is a tatpuruṣa compound. Second, it is called the mind-made body: 'body' belongs to the result, while 'mind' and 'vow' are the cause; 'made' applies to both subject and object; that is, the body made in accordance with the mind; because the body belongs to the cause, it is a tatpuruṣa compound. Third, it is called alteration and transformation: 'alteration' means modifying the old, and 'transformation' means newly arising; alteration and transformation is itself the body, which is a karmadhāraya compound. There are many more names, as distinguished in the Nengxian zhongbian huiri lun. The third, characteristics and so forth, are all as stated in the Shūyào. Furthermore, sectioned death is said to belong to the three realms, but transformational [death] is not so described; because sectioned death is bound to a realm according to karma, it is spoken of as of the three realms, whereas the karma of transformation is said to be uncontaminated, and therefore its realm is not mentioned. What the Yaoji says—that it is according to whichever of the two realms one is in—does not properly understand the treatise's intent, because the transformational birth-and-death conceals and does not state its contaminated karma. The distinctions of location can be understood by briefly following this.