大乘義章 7.22

7.22

次辨治斷。於中有二：一總明治斷、二隨位別論。所言總者，毘曇法中，不善思業煩惱相應；正斷其體，以斷體故，此業盡處名為數滅。自餘一切身口惡業及諸善業，但斷業思繫縛之義，不斷業體。不斷業體，故不名數滅。成實法中，斷煩惱故令業不起，名為斷業。然彼宗中，由斷煩惱令業不起悉是數滅，不同《毘曇》有是有非。故彼論言「見斷法者，謂示相慢及彼所起諸餘法也。修斷法者，不示相慢及彼所起諸餘法也。」示相我慢是見諦惑，所起法者，謂此所生業及苦果。不示相慢是修道惑，所起法者，謂此所生業及苦果。故知斷處則是數滅。大乘法中亦斷業體，以知諸業妄想心起本無法故。總相如是。次約諸位別以論之。依如《毘曇》，三塗惡業，有是見斷、有是修斷。凡夫先來依見諦惑所起之業，見道時斷。凡夫先來依修道惑所起之者，欲界修道九無礙斷。此義如後四業章中具廣分別。欲界地中人天所受別報惡業，得那含時一切皆斷。人天善業，得那含時永斷繫縛，生上地時永更不行。上界善業，隨地各別九無礙道斷其繫縛，生上地時、入涅槃時永更不行。若依《成實》，三塗惡業一向在於見道中斷。問曰：《毘曇》三塗業中分為兩分，有是見斷、有是修斷。何故《成實》三塗惡業唯見道斷？釋言：兩宗辨惑各異。毘曇法中，凡夫並起見諦、修道二輪煩惱，迷理生者是見諦惑，緣事生者是修道惑。此二種惑，並發三塗不善意業。造業已竟，恒有能得法，得彼往業繫屬行人。入見道時，見惑所起不善家得一切皆斷；欲界修道九無礙時，修惑所起不善家得一切皆斷。故分兩處。身口二業唯修惑起，彼是世斷，剎那斷故，無得得之，但為欲界業思繫縛。斷業思時，彼縛亦斷，故名為斷。成實法中，凡夫之時唯起見惑，修惑成就而不現行。何故如是？彼宗之中，一切煩惱皆有取性。凡夫起惑，取性則重，見道時斷，是故凡夫所起煩惱悉名見惑。聖人起惑，取性輕微，凡夫起惑不能如是，故凡夫時不起修惑。良以彼宗凡時唯起見諦惑故，三塗惡業悉見惑起，是故一切唯見道斷。欲界人天別報惡業，及與欲界一切善業，得那含時一切不行。於中雖有禮拜等善，名用心起，是無漏善，非欲界業。上界善業，隨斷結處一切不生，於中雖修禪定等業，名用心起，非是繫業。大乘法中，三塗惡業未起之者，至種姓時畢竟不起。已起之者，有重有輕，重為定繫、輕為不定。所言定者，有三種定：一者時定，現生後時定受報故；二者報定，定得果故；三者處定，定於三塗受果報故。言不定者，亦有三種：一時不定，現生後時無定在故；二報不定，遇緣則受、無緣不受；三處不定，於六道中得受便受，無定所故。彼定業者，種姓時斷，不復用之受惡果報，以種姓上生自在故。彼不定業，初地時斷。故《地經》中宣說初地離惡道畏。又《地持》云「解行菩薩，轉惡趣報入歡喜地。」明知初地惡業永盡。解行已還，以悲願力用之受生。故《地持》云「種姓解行或生惡道。」又《涅槃》云「地前菩薩，過去世中微塵等業，以願力故一切悉受。」問曰：論說種姓菩薩超過聲聞辟支佛上。聲聞法中，入見道時已於惡道畢竟不受。云何種姓乃至解行猶受惡道？釋言：二乘於生死中一向厭離，不願不墮，故見道時三惡道業畢竟不受。地前菩薩，悲願隨物，故於三塗受惡果報。若爾，地上何故不受？以業盡故。欲界人天別報惡業，亦至初地畢竟永盡。惡業如是。人天善業未起之者，至初地時見法空寂，捨離取著，不復更起。若復通論，種姓已上見諸法如，不復起之。已起之者，亦有二種：一者定繫，取性心起；二者不定，隨順世諦，假名心起。彼定繫中有正有習，不定亦然。定中正者，種姓時盡，不復用之受生三有，以種姓上於六道中生自在故。定中習者，種姓已上，以悲願力轉為不定，用之受生，至初地時究竟窮盡，故初地上名出世間。故彼《法花優婆提舍》宣說初地為離分段。又《楞伽》云「初地菩薩，得二十五三昧，離二十五有。」明知初地三有報盡。不定之中所有正業，初地已上猶用受身。彼初地上雖復內有法性之身，猶雜彼報，故《大品》中宣說七地有其肉身，良在於此。至八地時，究竟窮盡，故《涅槃》云「八地已上名阿那含，不復還來二十五有，又不更受臭身虫身。」不定之中微細習氣，至佛乃窮，以十地還未窮盡故，不得名為斷有頂種。唯佛盡故，獨佛善斷有頂種也。三界繫業，略之云爾。

Next, the curing and severing [of karma] will be analyzed. Therein are two parts: first, a general explanation of curing and severing; second, a specific discussion according to the spiritual stages. Regarding the general explanation: In the Abhidharma doctrine, mental karma of unwholesome intention is associated with the afflictions; its very substance is directly severed, and because its substance is severed, the locus where this karma is exhausted is termed cessation through deliberation (pratisaṃkhyā-nirodha). As for all other bodily and verbal unwholesome karmas as well as all wholesome karmas, only the binding sense of karmic volition is severed, while the substance of the karma is not severed. Because the substance of the karma is not severed, it is not termed cessation through deliberation. In the Tattvasiddhi doctrine, karma is prevented from arising because afflictions are severed, which is termed severing karma. However, in that tradition, preventing karma from arising through the severing of afflictions is entirely cessation through deliberation, unlike the Abhidharma which holds that some are and some are not. Therefore, that treatise states: 'Dharmas severed by seeing refer to the conceit that manifests characteristics and all other dharmas arising from it. Dharmas severed by cultivation refer to the conceit that does not manifest characteristics and all other dharmas arising from it.' The arrogance of manifesting characteristics is delusion [severed by] seeing the truths, and 'dharmas arising from it' refers to the karma and painful retributions produced by this. The conceit that does not manifest characteristics is delusion [severed by] the path of cultivation, and 'dharmas arising from it' refers to the karma and painful retributions produced by this. Hence we know that the locus of severance is indeed cessation through deliberation. In the Mahāyāna doctrine, the substance of karma is also severed, because one knows that all karmas arise from a mind of conceptual discrimination and originally lack reality. Such is the general aspect.

Next, discussing it specifically according to the various stages: According to the Abhidharma, the evil karma of the three wretched realms is partly severed by seeing and partly severed by cultivation. The karma previously generated by ordinary beings based on delusions [severed by] seeing the truths is severed at the path of seeing. That previously generated by ordinary beings based on delusions [severed by] the path of cultivation is severed by the nine unobstructed paths of the path of cultivation in the desire realm. This meaning will be fully and broadly differentiated below in the chapter on the four karmas. The evil karma of individualized retributions experienced by humans and devas within the desire realm is entirely severed when attaining the stage of anāgāmin. Wholesome karma of humans and devas has its bondage permanently severed when attaining the stage of anāgāmin, and upon birth into higher realms, it never operates again. Wholesome karma of the higher realms has its bondage severed stage by stage respectively by the nine unobstructed paths, and upon birth into higher realms or upon entering nirvāṇa, it never operates again.

According to the Tattvasiddhi, the evil karma of the three wretched realms is severed entirely within the path of seeing. Question: In the Abhidharma, karma of the three wretched realms is divided into two portions, some being severed by seeing and some severed by cultivation. Why does the Tattvasiddhi hold that the evil karma of the three wretched realms is severed solely on the path of seeing? Explanation: The two traditions differentiate afflictions differently. In the Abhidharma doctrine, ordinary beings simultaneously give rise to the two wheels of afflictions: those of seeing the truths and those of the path of cultivation. Those arising from confusion regarding principle are delusions [severed by] seeing the truths; those arising with phenomena as object are delusions [severed by] the path of cultivation. Both of these two kinds of delusions instigate unwholesome mental karma of the three wretched realms. Once the karma is created, there is constantly an acquisition (prāpti) that acquires that past karma and binds it to the practitioner. Upon entering the path of seeing, all acquisitions of the unwholesome category arisen from the delusions of seeing are completely severed; at the time of the nine unobstructed paths of cultivation in the desire realm, all acquisitions of the unwholesome category arisen from the delusions of cultivation are completely severed. Hence they are divided into two places. Bodily and verbal karmas are arisen solely from the delusions of cultivation; they are mundane severance, and because they are severed momentarily, there is no acquisition that acquires them—they are merely bound by the karmic volition of the desire realm. When karmic volition is severed, that bondage is also severed, and thus it is termed severed.

In the Tattvasiddhi doctrine, an ordinary being gives rise only to the delusions of seeing, while the delusions of cultivation are possessed in potentiality without being active. Why is this? In that tradition, all afflictions possess the nature of grasping. When an ordinary being gives rise to delusions, the nature of grasping is heavy and is severed at the path of seeing; therefore, the afflictions arisen in ordinary beings are all named delusions of seeing. When noble beings give rise to delusions, the nature of grasping is slight; an ordinary being cannot give rise to delusions in this way, so at the stage of an ordinary being, delusions of cultivation do not arise. Truly, because that tradition holds that during the ordinary stage one only gives rise to delusions [severed by] seeing the truths, the evil karma of the three wretched realms is entirely arisen from delusions of seeing, and for this reason it is all severed solely on the path of seeing. The evil karma of individualized retributions of humans and devas in the desire realm, along with all wholesome karma of the desire realm, ceases to operate completely upon attaining anāgāmin. Although wholesome deeds such as prostrations still exist among them, these are named as arising from deliberate application of mind; they are untainted wholesome deeds, not karma of the desire realm. Wholesome karma of the higher realms does not arise at all corresponding to where the fetters are severed; although one still cultivates samādhi and related karmas therein, these are named as arising from deliberate application of mind and are not bound karma.

In the Mahāyāna doctrine, unarisen evil karma of the three wretched realms definitively does not arise once the stage of the lineage (gotra) is reached. That which has already arisen has both heavy and light: the heavy is definitively bound, while the light is indefinite. Regarding the definitive, there are three kinds of determinacy: first, temporal determinacy, because the retribution is definitely experienced in the present life, the next life, or subsequent lives; second, retribution determinacy, because the fruit is definitely obtained; third, locational determinacy, because the retributive fruit is definitely experienced in the three wretched realms. Regarding the indefinite, there are also three kinds: first, temporal indeterminacy, because it is not fixed to the present, next, or subsequent lives; second, retribution indeterminacy, being experienced when meeting conditions and not experienced in the absence of conditions; third, locational indeterminacy, being experienced wherever it may be among the six destinies without a fixed locus. That definitive karma is severed at the lineage stage and is no longer used to experience evil retributive fruits, because from the lineage stage upward one has mastery over rebirth. That indefinite karma is severed at the first bhūmi. Hence the Daśabhūmika Sūtra proclaims that the first bhūmi is free from fear of evil destinies. Furthermore, the Bodhisattvabhūmi states: 'A bodhisattva of resolute practice transforms retributions of evil destinies and enters the Joyous Ground.' From this we clearly know that evil karma is permanently exhausted at the first bhūmi. Prior to [the completion of] resolute practice, one uses it to undergo rebirth through the power of compassionate vows. Hence the Bodhisattvabhūmi states: '[Bodhisattvas of] the lineage and resolute practice may be born in evil destinies.' Furthermore, the Mahāparinirvāṇa Sūtra states: 'Through the power of vows, bodhisattvas prior to the bhūmis experience in their entirety karmas numerous as dust motes from past lives.'

Question: The treatises state that a bodhisattva of the lineage surpasses śrāvakas and pratyekabuddhas. In the śrāvaka doctrine, upon entering the path of seeing, one never again undergoes rebirth in the evil destinies. Why then do those from the lineage up through resolute practice still undergo the evil destinies? Explanation: The two vehicles are purely averse to saṃsāra; lacking the wish [to help others], they do not fall [into lower realms], and therefore upon the path of seeing, karma for the three evil destinies is completely ceased. Bodhisattvas prior to the bhūmis adapt to sentient beings through compassionate vows, and thus experience evil retributive fruits in the three wretched realms. If so, why do those on the bhūmis not undergo them? Because the karma is exhausted. Evil karma of individualized retributions of humans and devas in the desire realm is also permanently exhausted upon reaching the first bhūmi. Such is evil karma.

Regarding wholesome karma of humans and devas that has not yet arisen: upon reaching the first bhūmi, seeing that dharmas are empty and quiescent, one abandons clinging and grasping, and it does not arise again. If spoken of more broadly, from the lineage stage onward, seeing that all dharmas are suchness, one no longer gives rise to it. That which has already arisen is also of two kinds: first, definitively bound, arisen from a mind of grasping; second, indefinite, arisen from a mind of conventional designation conforming to worldly truth. Within that definitively bound karma, there is both primary karma and residual habituation, and the same applies to the indefinite. The primary among the definitive is exhausted at the lineage stage and is no longer used to undergo rebirth in the three realms of existence, because from the lineage stage upward one has mastery over rebirth among the six destinies. The habituation among the definitive is converted into the indefinite from the lineage stage onward through the power of compassionate vows, being used to undergo rebirth, and is completely exhausted upon reaching the first bhūmi; hence those on the first bhūmi and above are called supramundane. Therefore, the Saddharmapuṇḍarīkopadeśa proclaims that the first bhūmi is the departure from fragmented [birth and death]. Furthermore, the Laṅkāvatāra Sūtra states: 'A bodhisattva on the first bhūmi attains twenty-five samādhis and is freed from the twenty-five states of existence.' From this we clearly know that retributions of the three realms of existence are exhausted at the first bhūmi. As for the primary karma among the indefinite, those on the first bhūmi and above still use it to assume a body. Although those on the first bhūmi and above internally possess a body of dharmatā, it is still intermingled with that retribution; thus the Pañcaviṃśatisāhasrikā Prajñāpāramitā states that on the seventh bhūmi there is still a fleshly body, precisely for this reason. Upon reaching the eighth bhūmi, it is completely exhausted; hence the Mahāparinirvāṇa Sūtra states: 'Those on the eighth bhūmi and above are called anāgāmins; they do not return to the twenty-five states of existence, nor do they ever again receive a foul body or an insect's body.' The subtle residual habituations within the indefinite are exhausted only upon buddhahood; because they are not yet exhausted beneath the tenth bhūmi, one cannot be called one who has severed the seed of the peak of existence. Because only the Buddha exhausts them, the Buddha alone skillfully severs the seed of the peak of existence. Karma bound to the three realms is briefly described as such.