大乘義章 7.18

7.18

第一釋名。三界繫者，所謂欲、色、無色繫業。欲謂欲界，染愛塵境，名之為欲。欲別上界，名為欲界。然欲界中亦著己身，但欲五塵下有上無，為別上界，就欲名矣。色謂色界，對下以名，應名無欲。以此界中著內色形，從其所著故名為色，色別上下，稱曰色界。言無色者，謂無色界。從其所取，應名心界，以此界中絕其色報。背下彰名，故云無色，以斯別下，名無色界。言繫業者，釋有四義：一就業體以辨繫義，有漏之業體屬三界，是故名為三界繫業。二就得果以辨繫義，有漏之業受報之處定在三界，是故名為三界繫業。三就業果相對辨繫，於三界中業果相縛，是故名為三界繫業。故《成實》云「始從地獄乃至他化，於中受報名欲界繫。始從梵世至色究竟，於中受報名色界繫。始從空處乃至非想，於中受報名無色繫。」四對惑辨繫，為其當界煩惱緣縛，故名繫業。問曰：業果共相縛故名為繫者，以何義故不名繫果，偏云繫業？釋言：就果說繫亦得，今據業門故名繫業。又業是本，故偏說之。又問：煩惱亦能繫果，以何義故不說煩惱以之為繫，偏云繫業？釋言：煩惱理亦是繫，今就業門故云繫業。又業正種，故偏說之。問曰：無記不定報業，何界繫乎？《成實》釋言「是欲界繫。所以者何？能是欲界業果報故。」又問：繫業、繫法何別？釋言：繫業局在三業，不通餘法。若論繫法，通業煩惱及彼相應心心法等，皆名繫法。名義如是（此一門竟）。

First is explaining the names. "Bound to the three realms" refers to karma bound to the desire, form, and formless realms. "Desire" refers to the desire realm; defiled craving for sense objects is called desire. To distinguish it from the higher realms, it is called the desire realm. However, in the desire realm, one also clings to one's own body, but desire for the five sense objects exists in the lower realm and is absent in the higher; in order to distinguish it from the higher realms, it is named after desire. "Form" refers to the form realm; in contrast to the lower realm, it ought to be named "absence of desire." Because in this realm one clings to internal physical forms, it is called form after that which is clung to; form distinguishes it from what is above and below, so it is called the form realm. "Formless" refers to the formless realm. Following what is grasped, it ought to be named the mind realm, because in this realm physical retribution is completely severed. Standing in opposition to the lower realms to manifest its name, it is therefore called formless; using this to distinguish it from the lower realms, it is called the formless realm. Regarding "bound karma," there are four meanings in this explanation: 1. Distinguishing the meaning of binding in terms of the essence of karma: the essence of sāsrava karma belongs to the three realms, and therefore it is called karma bound to the three realms. 2. Distinguishing the meaning of binding in terms of obtaining the fruit: the location where sāsrava karma receives retribution is definitively in the three realms, and therefore it is called karma bound to the three realms. 3. Distinguishing the binding by contrasting karma and fruit: within the three realms, karma and fruit bind each other, and therefore it is called karma bound to the three realms. Thus the *Tattvasiddhi* says: "From hell up to Paranirmitavaśavartin, receiving retribution therein is called bound to the desire realm. From the Brahma world up to Akaniṣṭha, receiving retribution therein is called bound to the form realm. From the stage of boundless space up to neither-perception-nor-non-perception, receiving retribution therein is called bound to the formless realm." 4. Distinguishing the binding in contrast to defilement: being bound as an object condition by the defilements of its own realm, it is therefore called bound karma. Question: If it is called "bound" because karma and fruit mutually bind each other, for what reason is it not called "bound fruit," but exclusively called "bound karma"? Explanation: Speaking of binding with respect to the fruit is also acceptable; here, relying on the gate of karma, it is called bound karma. Furthermore, karma is the root, and therefore it is spoken of exclusively. Another question: Defilements can also bind the fruit; for what reason are defilements not spoken of as the binding, but it is exclusively called bound karma? Explanation: In principle, defilements are also bindings; here, in terms of the gate of karma, it is called bound karma. Furthermore, karma is the direct seed, and therefore it is spoken of exclusively. Question: To which realm does indeterminate retribution karma that is morally neutral belong? The *Tattvasiddhi* explains: "It is bound to the desire realm. Why? Because it can be the karmic fruition of the desire realm." Another question: What is the difference between bound karma and bound dharmas? Explanation: Bound karma is restricted to the three types of karma and does not extend to other dharmas. If one discusses bound dharmas, they generally include karma, defilements, and their associated mind and mental factors; all of these are called bound dharmas. Such is the meaning of the names. (This concludes the first section.)