成唯識論了義燈 6.120

6.120

六與四種生死相攝者。《無上依經》云：有四種生死：一、方便；二、因緣；三、有有；四、無有生死。如分段生死有四種難：一、煩惱難；二、業難；三、報難；四、過失難。煩惱難謂無明、愛、取；業難行全及有少分；報難即，識等五果、并生、老死；過失難謂，生、異、滅、憂、悲、苦惱。以變易四，如次譬彼，即所知障為方便。有分別業為因緣不取無漏，有分別業非過，失故，非失集故，或印不同也，所得變易為有有，以其五蘊有生、異、滅等，為無有生死，既喻彼過失，即變易上生、異、滅等行苦攝故，更無餘果，云無有生死，准此而言，念念有四，不同古人。方便生死，在初三地；因緣生死四、五、六地；有有生死，七、八、九地；無有生死，在第十地。隋、唐《攝論》並悉無文，《無上依經》及《寶性論》亦不配地。西明釋云：無明支名方便，所發行支，名為因緣，識等八支，名為有有，生、老支，名為無有。今謂少乖文，既無明喻分段死煩惱難者，即愛、取支亦煩惱攝，既以因緣，喻於業難，即有支少分，亦因緣攝，餘略不論。准論、本疏，及前第七等無間緣，皆已廣辨。

Sixth, its subsumption within the four kinds of birth-and-death: The Wushangyi jing states: 'There are four kinds of birth-and-death: first, expedience; second, cause-and-condition; third, existent-existence; fourth, non-existent-existence birth-and-death.' Just as sectioned birth-and-death has four kinds of adversity: first, affliction adversity; second, karma adversity; third, retribution adversity; fourth, fault adversity. Affliction adversity refers to ignorance, craving, and grasping. Karma adversity refers to the entirety of action and a small portion of existence. Retribution adversity refers to the five results beginning with consciousness, along with birth and aging-and-death. Fault adversity refers to arising, alteration, cessation, sorrow, lamentation, suffering, and distress. Because the four [kinds of] transformational [birth-and-death] illustrate these respectively: the cognitive hindrance is the expedience. Conceptual karma is the cause-and-condition; the uncontaminated is not taken, because conceptual karma is not a fault or distress, and is not the accumulation of distress, or the seals are different. The resulting transformation is existent-existence. Because its five aggregates have arising, alteration, cessation, and so forth, it is non-existent-existence birth-and-death. Since it illustrates that fault [adversity], the arising, alteration, cessation, and so forth on top of transformation are subsumed under the suffering of conditioned existence; there being no further other result, it is called non-existent-existence birth-and-death. Drawing inferences from this, every moment has the four, which is not like the ancient masters [who held]: expedience birth-and-death is in the first three grounds; cause-and-condition birth-and-death is in the fourth, fifth, and sixth grounds; existent-existence birth-and-death is in the seventh, eighth, and ninth grounds; non-existent-existence birth-and-death is in the tenth ground. The Sui and Tang translations of the Mahāyānasaṃgraha both entirely lack such text, and the Wushangyi jing and the Ratnagotravibhāga also do not match them with the grounds. Ximing explains: the branch of ignorance is named expedience; the branch of action initiated by it is named cause-and-condition; the eight branches beginning with consciousness are named existent-existence; the branches of birth and aging are named non-existent. We now consider this slightly contrary to the text: since ignorance illustrates the affliction adversity of sectioned death, the branches of craving and grasping are also subsumed under affliction; since cause-and-condition illustrates karma adversity, a small portion of the existence branch is also subsumed under cause-and-condition; the rest is briefly not discussed. According to the treatise, the basic commentary, and the previous seventh immediately contiguous condition, this has already been broadly distinguished.