成唯識論了義燈 6.8

6.8

《論》：異生求趣色界，心後引生無漏等。本釋頓悟至第八地，生第四禪，初得勝身，方受變易。西明云：異生求佛，是頓悟人，未斷煩惱隨眠力故，色界心後引生無漏。今謂若已隨眠未斷，即生彼天。初二果人隨眠，及未斷色第三果人，迴心求佛，亦應定生第四靜慮。有隨眠故，由此故知，頓悟勝能不厭生死，取最勝身方受變易，故必生彼。二乘不然，故不定生。《要集》云：八地已上亦不斷隨眠受生有用。故第十地方生自在。餘地菩薩未極熏修故不得生。由此《瑜伽》第四云：由極熏修第十地故得生其中。《顯揚》第二云：若善修習不思議三摩地，所引第十地中，第四靜慮處者。受出過淨居大自在天生果，經論文顯二乘迴心，若無學者，一切後生皆得非擇滅。欲界經生初之二果，上二界生，亦非擇滅，即於欲界，受變易生，不還果人，欲界迴心，即於欲界，受變易報，色界迴心，即色界受。此學、無學受變易已，必無死生。但往自在，不名為生，頓悟菩薩，唯除三惡，餘一切生，未得非擇，煩惱未斷雖受變易，亦有生死。今謂不爾，諸受變易，必無捨壽，別受生死。若別受報，為廣果天業，為大自在天業。若廣果業，不異前受，何須更受。若自在天，業彼何時造，若是新造，非名後報；若是舊造，應五那含人舊造淨居業。彼既不爾此，如何然？又復二乘有學迴心，至第十地，應別生死。文說第十地菩薩生，不云直往非漸悟故。又此論第八云：謂不定性獨覺、聲聞、及得自在大願菩薩，已永斷伏煩惱障故，無容復受，當分段身，恐廢長時修菩薩行，遂以無漏勝定願力，如延壽法資現身因，令彼長時，與果不絕，數數如是，定願資助，乃至證得無上菩提。若第十地有生死者，應更容受，當分段身，亦非永伏煩惱障。又不得云資現身因，與果不絕。問：二乘見道前迴心趣大，為漸、為頓。答：如本法花疏，及法花義決廣、辨，恐煩不敘。

[The Śāstra states:] "Because an ordinary person (pṛthagjana) seeking to proceed to the form realm brings forth an anāsrava [mind] after [a form-realm] mind, etc." The original commentary explained: One who awakens abruptly (sāhasika) reaches the eighth ground, is born in the fourth dhyāna, first obtains a superior body, and only then undergoes transformation [body] (pariṇāma-deha). Ximing states: An ordinary person seeking Buddhahood is a person of sudden awakening; by force of the anuśaya of the afflictions (kleśa) that have not yet been severed, he brings forth an anāsrava [mind] after a form-realm mind. Now, I say: if it were because the anuśaya have not yet been severed, then he would immediately be born in that heaven. Those of the first two fruits with their anuśaya, and those of the third fruit who have not yet severed [the anuśaya of] the form realm, turning their minds to seek Buddhahood, should likewise definitely be born in the fourth dhyāna, because they possess anuśaya. Thus we know: the superior capacity of sudden awakening does not weary of saṃsāra, and only upon taking the most superior body does one undergo transformation; therefore, he must be born there. The two vehicles are not so; hence their rebirth is not fixed. The Yaoji states: From the eighth ground upward, because one also does not sever anuśaya, taking rebirth is useful. Therefore, only upon the tenth ground is one born in the Maheśvara [Heaven]. Bodhisattvas of the other grounds cannot be born there, because they have not fully cultivated the perfuming. For this reason, the fourth fascicle of the Yogācāra[-bhūmi] states: "Through the tenth ground of extreme perfuming and cultivation, one is able to be born within it." The second fascicle of the Prakaraṇārya-śāsana states: "If one well cultivates the fourth dhyāna dwelling within the tenth ground induced by inconceivable samādhi, one obtains the fruit of birth as the Great Maheśvara Deva, which surpasses the Śuddhāvāsa." The sūtra and śāstra passages clearly show: when [practitioners of] the two vehicles turn their minds [to the Mahāyāna], if they are aśaikṣa, all their future births attain apratisaṃkhyā-nirodha. For those of the first two fruits who undergo birth in the desire realm, birth in the higher two realms also attains apratisaṃkhyā-nirodha; they immediately undergo transformed birth right in the desire realm. An anāgāmin who turns his mind in the desire realm immediately receives the transformed retribution right in the desire realm; if he turns his mind in the form realm, he receives it in the form realm. Once these śaikṣa and aśaikṣa receive the transformation, they definitely have no death and rebirth. Merely proceeding to the Maheśvara [abode] is not called "birth". As for suddenly awakening bodhisattvas, with the sole exception of the three evil destinies, all other births have not yet attained apratisaṃkhyā[-nirodha]; although they undergo transformation while afflictions remain unsevered, they still have death and rebirth. Now, I say this is not so: all who undergo transformation definitely do not abandon their lifespan to separately undergo death and rebirth. If they were to separately undergo retribution, would it be by the karma of the Bṛhatphala heaven, or by the karma of the Great Maheśvara Heaven? If it were Bṛhatphala karma, it would not differ from what was previously received, so why would it need to be received again? If it were Maheśvara Heaven karma, when did they create that karma? If it were newly created, it would not be called a subsequent retribution (aparaparyāyavedanīya); if it were previously created, it should follow that the five kinds of anāgāmins previously created the karma for the Śuddhāvāsa [heavens]. Since that is not so, how could this be so? Furthermore, if śaikṣas of the two vehicles turn their minds and reach the tenth ground, they would have a separate birth and death. But the text speaks of the tenth-ground bodhisattvas being born there; it does not say that it is direct passage and not gradual awakening. Moreover, the eighth fascicle of this treatise states: "This means that indeterminate pratyekabuddhas, śrāvakas, and bodhisattvas who have attained sovereignty through great vows, because they have permanently severed or subdued the affliction-hindrance, can no longer undergo a future [rebirth with] a sectioned body (pariccheda-kāya). Fearing that they would neglect the long-term cultivation of the bodhisattva practices, they then, by the power of superior anāsrava samādhi and vows, support the causes of their present body just as in the method of extending lifespan, causing them to yield fruit uninterruptedly for a long time. Supported time and again like this by samādhi and vows, they proceed even unto realizing unsurpassed bodhi." If there were death and rebirth on the tenth ground, they should again be capable of receiving a future sectioned body, and it would not be the case that the affliction-hindrance is permanently subdued. Furthermore, one could not say that they support the cause of their present body so that it yields fruit uninterruptedly. Question: When [practitioners of] the two vehicles, prior to the path of seeing (darśanamārga), turn their minds to aspire to the Mahāyāna, are they gradual or sudden? Answer: As this is extensively distinguished in the original Commentary on the Lotus Sūtra and the Definitive Meaning of the Lotus Sūtra, I shall not recount it here, fearing it would be cumbersome.