大乘義章 7.16

7.16

第三門中就處論之。處謂三界五道差別，先就三界分別其相。苦受業者，依如《毘曇》，起在欲界，所得果報亦在欲界。若依《成實》，苦受之業起通三界，繫屬欲界。欲界正起、上界寄起，所得果報起通三界，繫屬欲界。欲界是其正受報處，上界是其寄受之處。問曰：上界云何起苦？釋言：上界報欲盡時，生憂惱心，憂惱即是苦受攝也。故彼論言「苦樂隨身至於四禪，憂喜隨心至於有頂，憂苦並是苦受攝故。」樂受業者，依如《毘曇》，在欲色界三禪已還，所受之報亦在欲色三禪已還。若依《成實》，樂受報業三界遍起，繫屬在於三禪已還。三禪已還是正起處，三禪已上是寄起處。所得之報亦通三界，繫屬在於三禪已還。三禪已還是正受處，三禪已上是寄受處。捨受業者，起通三界，受報不定。若依《成實》，三界受之。問曰：捨受既通三界，何故經中說四禪上有捨受乎？《成實》釋言「四禪已上更無餘受，故偏說捨。然實捨受，非不通下。」若依《毘曇》，唯四禪上有捨受報，下地無之。下地設有受，是方便捨。三界如是。次就五道分別其相。苦受業者，五趣通起，受報亦然。下三趣中受總報若，人天二趣受別報苦。樂受業者，依如《毘曇》，五趣遍起，所得樂果有總有別。總報之果唯在人天，別報樂受唯除地獄遍餘四趣。此云何知？如《雜心》說「善業有四，一現報業、二生報業、三後報業、四不定報業。此四種中，地獄造三，除現報業，以地獄中無善報故。餘四趣中，具起四業。」明知餘趣通有善報。若依《成實》，實受之業五趣通起，所得樂受亦遍五道。故彼論言「善業大利，得人天報乃至涅槃。善業小利，乃至三塗亦得少樂。」捨受業者，依如《毘曇》，人天通起，報在色天。若依《成實》，捨受之業五趣通起，受果亦然。三受報業，略述如是。

The third section discusses them in terms of their realms. "Realms" refers to the distinctions among the three realms and five destinies. First, their characteristics are distinguished in terms of the three realms. As for karma of painful feeling, according to the *Abhidharma*, it arises in the desire realm, and the fruit of retribution obtained is also in the desire realm. According to the *Tattvasiddhi*, karma of painful feeling arises throughout all three realms but pertains to the desire realm. It properly arises in the desire realm and arises by transference in the higher realms; the fruit of retribution obtained arises throughout all three realms, but pertains to the desire realm. The desire realm is the place where the retribution is properly received; the higher realms are the places where it is received by transference. Question: How does pain arise in the higher realms? Explanation: When their retribution in the higher realms is about to end, a distressed and vexed mind arises; distress and vexation are subsumed under painful feeling. Therefore, that treatise says: "Pain and pleasure follow the body up to the fourth dhyāna; grief and joy follow the mind up to the peak of existence, because grief and pain are both subsumed under painful feeling." As for karma of pleasant feeling, according to the *Abhidharma*, it is in the desire realm and the form realm beneath the third dhyāna, and the retribution received is also in the desire realm and the form realm beneath the third dhyāna. According to the *Tattvasiddhi*, karma that brings the retribution of pleasant feeling arises throughout the three realms, but pertains to beneath the third dhyāna. Beneath the third dhyāna is the place of proper arising; above the third dhyāna is the place of arising by transference. The fruit obtained also extends through the three realms, but pertains to beneath the third dhyāna. Beneath the third dhyāna is the place of proper reception; above the third dhyāna is the place of reception by transference. As for karma of equanimous feeling, it arises throughout all three realms, and its reception of retribution is variable. According to the *Tattvasiddhi*, all three realms receive it. Question: Since equanimous feeling extends throughout the three realms, why do the sūtras say that equanimous feeling exists above the fourth dhyāna? The *Tattvasiddhi* explains: "From the fourth dhyāna and above there are no other feelings; therefore, equanimity alone is spoken of. In reality, however, equanimous feeling is not absent from the lower [realms]." According to the *Abhidharma*, only above the fourth dhyāna is there retribution of equanimous feeling; the lower stages do not have it. Even if the lower stages have feeling, it is expedient equanimity. Such is the case for the three realms. Next, their characteristics are distinguished in terms of the five destinies. Karma of painful feeling arises throughout all five destinies, and the reception of retribution is likewise. In the lower three destinies, one receives overall retribution of pain; in the two destinies of humans and devas, one receives particular retribution of pain. Karma of pleasant feeling, according to the *Abhidharma*, arises throughout the five destinies, and the pleasant fruits obtained are both overall and particular. The fruit of overall retribution is solely in humans and devas; the pleasant feeling of particular retribution, excluding only the hells, pervades the other four destinies. How is this known? As the *Saṃyuktābhidharmahṛdaya* says: "Wholesome karma is of four kinds: 1. karma of retribution in the present life, 2. karma of retribution in the next birth, 3. karma of retribution in subsequent births, 4. karma of indefinite retribution. Among these four kinds, hell creates three, excluding karma of retribution in the present life, because in hell there is no wholesome retribution. In the other four destinies, all four karmas arise fully." One clearly knows that the other destinies generally have wholesome retribution. According to the *Tattvasiddhi*, karma of true feeling arises throughout the five destinies, and the pleasant feeling obtained also pervades the five destinies. Therefore, that treatise says: "Great benefit of wholesome karma yields retribution as humans and devas, up to nirvāṇa. Minor benefit of wholesome karma yields even a small amount of pleasure in the three lower realms." Karma of equanimous feeling, according to the *Abhidharma*, arises throughout humans and devas, with retribution in the form realm heavens. According to the *Tattvasiddhi*, karma of equanimous feeling arises throughout the five destinies, and the reception of fruit is likewise. The karma bringing the retribution of the three feelings is briefly outlined as above.