大乘義章 4.37

4.37

次約地論。依《毘婆沙》，身在欲界，未離欲結，於欲界中起愛起取亦起於有，於未來世有生老死。此人則是欲界地中，一愛取有、一生老死。此人後時斷離欲愛，初禪未離，於初禪地起愛取有，未來當有初禪生死。此人現在，具欲初禪二愛取有、二生老死。此人更斷初禪之愛，二禪未離，於二禪地起愛取有，未來當受二禪生死。此人現具三愛取有、三生老死。如是轉增，乃至斷離無所有愛，非想結在，於非想地起愛取有，未來當受非想生死。此人現具九地之中九愛取有、九生老死。此人命終生非想地，用前非想愛取二支為過無明，用非想有為過去行，用前未來非想生死為現五果。此人爾時，於下八地愛取及有非過去因，下八地中生老死報非現在果亦非未來。何故如是？論自釋言「因果成處，則可宣說過去現在及與未來。此人於下因果不成，故不得名過現未來三世因緣。此人後時退生識處，用本所起識處地中愛取二支為過無明，用本有支為過去行，用本所有識處地中未來生死為現五果。望上望下，一切所有悉非過去現在未來，義同前解。如是轉下，乃至退生欲界地中，用本欲界愛取二支為過無明，用本有支為過去行，用本欲界未來生死為現五果。餘一切地所有因果，悉非過去現在未來，義同前釋。」身在欲地，起因受果其義既然，在上亦爾。界地分別，其狀如是。

Next, discussion according to stages. According to the *Vibhāṣā*, when one's person is in the desire realm, not yet free from the fetters of desire, within the desire realm one gives rise to craving, grasping, and existence, and in a future lifetime one has birth, aging, and death. This person, then, within the stage of the desire realm, has one [set of] craving, grasping, and existence, and one [set of] birth, aging, and death. If this person subsequently severs and leaves behind the craving of desire, but has not yet left the first dhyāna, then in the stage of the first dhyāna they give rise to craving, grasping, and existence, and in the future they will have the birth and death of the first dhyāna. This person at present possesses two [sets of] craving, grasping, and existence, and two [sets of] birth, aging, and death, belonging to desire and the first dhyāna. If this person further severs the craving of the first dhyāna, but has not yet left the second dhyāna, then in the stage of the second dhyāna they give rise to craving, grasping, and existence, and in the future they will undergo the birth and death of the second dhyāna. This person at present possesses three [sets of] craving, grasping, and existence, and three [sets of] birth, aging, and death. Increasing in this manner, up to severing and leaving behind the craving of nothingness, with the fetters of neither-perception-nor-non-perception remaining, they give rise in the stage of neither-perception-nor-non-perception to craving, grasping, and existence, and in the future will undergo the birth and death of neither-perception-nor-non-perception. This person at present possesses, among the nine stages, nine [sets of] craving, grasping, and existence, and nine [sets of] birth, aging, and death. When this person dies and is born into the stage of neither-perception-nor-non-perception, they take their former two links of craving and grasping of neither-perception-nor-non-perception as past ignorance, take the existence of neither-perception-nor-non-perception as past karmic formations, and take the former future birth and death of neither-perception-nor-non-perception as the present five fruits. For this person at that time, the craving, grasping, and existence in the lower eight stages are not past causes, and the retributions of birth, aging, and death in the lower eight stages are not present fruits, nor are they future [fruits]. Why is this? The treatise itself explains: 'Where cause and fruit are accomplished, there past, present, and future can be spoken of. For this person, cause and fruit are not accomplished in the lower [stages]; hence they cannot be called conditioned arising of the three lifetimes of past, present, and future. If this person at a later time falls and is born into the sphere of consciousness, they take the two links of craving and grasping in the stage of the sphere of consciousness originally generated as past ignorance, take the original existence link as past karmic formations, and take their originally possessed future birth and death in the stage of the sphere of consciousness as the present five fruits. Looking upward or looking downward, all that exists is neither past, present, nor future; the meaning is the same as the explanation before. Falling down in this manner, even to falling and being born into the stage of the desire realm, they take the two links of craving and grasping of the original desire realm as past ignorance, take the original existence link as past karmic formations, and take the future birth and death of the original desire realm as the present five fruits. All causes and fruits in all other stages are neither past, present, nor future; the meaning is the same as the explanation before.' That this is the meaning of initiating causes and receiving fruits when the person is in the stage of desire, is likewise true when above. Differentiation by realm and stage is thus.