大乘義章 4.63

4.63

第六明其得捨成就，先明其得、次明其捨、後明成就。所言得者，先無今有，名之為得。於中且就報根以說。報通三界，欲界地中有四種生：一胎、二卵、三濕、四化。是四生中胎卵濕生，生必以漸，以其諸根漸次成就故。化生必頓，以其諸根頓成就故。漸生之者，最初一念頓得二根，所謂身根及與命根。爾時亦得意根、捨根。一切受生皆依染心，染心非報，所以不說。捨根亦爾，非報法故，所以不論。縱使非報，說得何傷？釋言：有以。染污之法，先來常有，非今始得，是故不說。若使今染與先染同非新得者，今所得報與昔報同，何故說得？釋言：不類。報法世斷，剎那斷故。今所得者，即是新得。染污不爾，對治方斷，未有未斷。隨所起者，皆是本法，不名新得。問曰：何故受生之時，唯用染捨，不用餘受？論自釋言「受生命終，唯依捨故。」頓生之者，最初一念，或得六根或七或八。若無形者，頓得六根，謂眼等五根及與命根，以化生者眼等五根必具足故。若一形者，頓得七根，六根如前，男女根中有一無一。若二形者，頓得八根，六種如上，加男女根。欲界如是。色界生者，最初一念，最頓得六根，眼等五根及與命根，彼處無其男女形故。無色生者，最初一念，唯得命根，餘非新得，彼無色故（此一門竟）。

Sixth, explaining their acquisition, abandonment, and possession: first explaining their acquisition, next explaining their abandonment, and afterwards explaining their possession. As for what is called 'acquisition', that which was previously absent and is now present is called acquisition. Herein, we discuss it provisionally in terms of the retribution faculties. Retribution extends throughout the three realms. In the plane of the desire realm, there are four kinds of birth: first, womb-birth; second, egg-birth; third, moisture-birth; and fourth, apparitional birth. Among these four births, womb-birth, egg-birth, and moisture-birth necessarily occur gradually, because their various faculties are accomplished in succession. Apparitional birth necessarily occurs all at once, because its various faculties are accomplished all at once. For those born gradually, in the very first moment they acquire two faculties all at once: namely, the body faculty and the life faculty. At that time, they also acquire the mind faculty and the equanimity faculty. All taking of rebirth depends on a defiled mind; a defiled mind is not a retribution, and so it is not mentioned. The equanimity faculty is likewise: because it is not a retribution dharma, it is not discussed. Even though they are not retributions, what harm is there in speaking of their acquisition? The explanation says: there is a reason. Defiled dharmas have always existed from beforehand; they are not newly acquired now, and therefore are not mentioned. If the present defilement is identical with prior defilement and not newly acquired, then since the currently acquired retribution is identical with past retribution, why is it spoken of as being acquired? The explanation says: they are not analogous. Retribution dharmas are severed by lifetime and severed by moment. What is obtained now is precisely a new acquisition. Defilement is not like this: it is only severed by an antidote; before that exists, it is not severed. Whatever arises is merely an original dharma, and is not called a new acquisition. Question: Why is it that at the time of taking rebirth, one only uses defiled equanimity, and does not use the other feelings? The treatise itself explains: 'Taking rebirth and ending life rely solely on equanimity.' For those born all at once, in the very first moment they acquire either six, seven, or eight faculties. If genderless, they acquire six faculties all at once: namely, the five faculties of the eye and the rest, along with the life faculty, because those who are apparition-born are necessarily complete with the five faculties of the eye and the rest. If possessing one gender, they acquire seven faculties all at once: the six faculties as before, and either one or the other of the male or female faculties. If possessing both genders, they acquire eight faculties all at once: the six kinds as above, plus the male and female faculties. The desire realm is thus. For those born into the form realm, in the very first moment, they acquire at most six faculties all at once: the five faculties of the eye and the rest, along with the life faculty, because in that place there are no male or female physical forms. For those born into the formless realm, in the very first moment, they acquire only the life faculty; the others are not newly acquired, because that realm is without form. (This completes the first section.)