大乘義章 4.40

4.40

第七門中就人分別。人謂凡夫、二乘、菩薩，今就此等以辨因緣。於中有三：一明所有、二明起滅、三明所解。言所有者，因緣有二：一是分段、二是變易。若論分段，凡夫具有善道惡道二種因緣。二乘人中，惡道因緣盡在見諦，故須陀洹名為觝債，觝三塗債。善道因緣終至無學，無學猶有生死殘果。大乘人中，惡道因緣盡在初地，故經說言「初地菩薩離惡道畏。」問曰：經說「種性已上大力菩薩為變易死，惡道因緣是分段故。」今云何言初地始盡？釋言：惡道義別三階。一惡業為因、四住為緣，受惡趣報，在於外凡常沒位中。二惡業為因、四住正緣，緣力微薄，悲願佐助，受惡趣身，在於外凡善趣位中。三惡業為因、悲願為緣，受惡趣生，在於種性解行位中。《勝鬘》以彼種性已上離前二種，名離分段，非無第三。故《地持》言「種性解行或墮惡道，善道因緣至佛乃盡。」是故經中說佛一人斷有頂種。問曰：經說「初地菩薩得二十五三昧，破二十五有。」今云何言至佛乃盡？釋言：善道亦有三階。善業為因、四住為緣，受人天報，在種性前。二善業為因、四住正緣，緣力微薄，悲願佐助，受人天身，在種性上。三善業為因、悲願為緣，四住殘氣隨而佐助，受人天報，在初地上。經以初地離前二種，故說初地破二十五有，非無第三。故《地持》中宣說解行轉惡趣報，入歡喜地，不言轉善。又《大智論》說初地上猶有肉身，良在於此。彼初地上雖復有之，但於應化人天身中微有淺氣，無純受者。分段如是。變易因緣，凡夫但有一無明支，無明住地先成就故。二乘之人，有無明行而未受報。彼何時受？不愚法者，此身滅已，淨土中生即便受之。愚法之人，未來無餘涅槃之後，心想生時方乃受之。大乘人中，十住已上有無明行，種性已上受生死果，至佛乃盡。所有如是（此一門竟）。

In the seventh section, it is distinguished with respect to persons. 'Persons' refers to ordinary beings, the two vehicles, and bodhisattvas; we now analyze dependent origination with respect to these. In this, there are three [subsections]: first, clarifying what they possess; second, clarifying arising and cessation; third, clarifying what they understand. Regarding what they possess, dependent origination is of two kinds: first, fragmented [saṃsāra]; second, transformational [saṃsāra]. If we discuss fragmented [saṃsāra], ordinary beings fully possess both kinds of dependent origination, that of the good destinies and that of the bad destinies. Among persons of the two vehicles, the dependent origination of the bad destinies is completely exhausted upon seeing the truths; hence a srotāpanna is called 'one who evades debt'—evading the debts of the three bad paths. The dependent origination of the good destinies ends only at the stage of the non-learner (aśaikṣa); the non-learner still has the remaining fruits of saṃsāra. Among persons of the Mahāyāna, the dependent origination of the bad destinies is completely exhausted at the first stage (bhūmi); therefore the sūtra states: 'A bodhisattva of the first stage is free from the fear of the bad destinies.' Question: A sūtra states: 'Greatly powerful bodhisattvas from the gotra-stage upward undergo transformational death, because the dependent origination of the bad destinies belongs to fragmented [saṃsāra].' Why is it now said that it is only exhausted at the first stage? Explanation: The bad destinies have three distinct levels in meaning. First, unwholesome karma serves as the cause, and the four entrenchments serve as conditions, resulting in rebirth in the bad destinies; this occurs in the stage of ordinary beings external [to the path] who are constantly submerged. Second, unwholesome karma serves as the cause, and the four entrenchments are the primary conditions, but because the power of the conditions is weak and aided by compassionate vows, one receives a body in the bad destinies; this occurs in the stage of good destinies among ordinary beings external [to the path]. Third, unwholesome karma serves as the cause, and compassionate vows serve as conditions, resulting in birth in the bad destinies; this occurs in the stages of gotra and of understanding-practice. The *Śrīmālādevī-sūtra*, because those from the gotra-stage upward are free from the former two kinds, speaks of their being free from fragmented [saṃsāra], not that they lack the third. Therefore the *Bodhisattvabhūmi* states: '[Those in the stages of] gotra and understanding-practice may sometimes fall into the bad destinies; the dependent origination of the good destinies is exhausted only upon attaining Buddhahood.' For this reason, the sūtra states that the Buddha alone cuts off the seed of the summit of existence (bhavāgra). Question: A sūtra states: 'A bodhisattva of the first stage attains the twenty-five samādhis and destroys the twenty-five realms of existence.' Why is it now said that they are exhausted only upon attaining Buddhahood? Explanation: The good destinies also have three levels. First, wholesome karma serves as the cause, and the four entrenchments serve as conditions, resulting in the retribution of humans and devas; this is prior to the gotra-stage. Second, wholesome karma serves as the cause, and the four entrenchments are the primary conditions, but because the power of the conditions is weak and aided by compassionate vows, one receives a body among humans and devas; this is from the gotra-stage upward. Third, wholesome karma serves as the cause, compassionate vows serve as conditions, and the lingering traces of the four entrenchments accompany and assist them, resulting in the retribution of humans and devas; this is on the first stage and above. Because the sūtra holds that the first stage is free from the former two kinds, it speaks of the first stage destroying the twenty-five realms of existence, not that it lacks the third. Therefore the *Bodhisattvabhūmi* proclaims that understanding-practice transforms the retribution of the bad destinies and enters the Joyous Stage (pramuditā-bhūmi), but does not say that it transforms the good. Furthermore, the *Mahāprajñāpāramitopadeśa* states that from the first stage upward there are still physical bodies made of flesh, which is precisely due to this. Although those on the first stage and above still have them, they merely have subtle and shallow traces within the bodies of humans and devas manifested through adaptation, without experiencing them purely [as retribution]. Such is fragmented [saṃsāra]. Regarding transformational dependent origination, ordinary beings only possess the single link of ignorance, because the stage of the entrenchment of ignorance has already been accomplished. Persons of the two vehicles possess ignorance and volitional formations, but have not yet received the retribution. When do they receive it? Those who are not foolish regarding the Dharma receive it immediately upon being born in a pure land after this physical body ceases. Those who are foolish regarding the Dharma receive it only in the future after nirvāṇa without remainder, when mental thoughts arise. Among persons of the Mahāyāna, from the ten abodes upward they possess ignorance and volitional formations, and from the gotra-stage upward they receive the fruit of birth and death, which ends only upon attaining Buddhahood. What they possess is like this (this concludes the first subsection).