大乘義章 8.18

8.18

次辨根陰有具不具。陰謂五陰，根謂六根。先就五陰明具不具。生、死、本有，此三若在欲界之中，定具五陰。色、無色界，大小不同。小乘說彼色界地中，無想天處有色無心，四空地中有心無色不具五陰，餘色界天齊具五陰。大乘說彼無想天處猶有心想，四空有色，是則三界皆具五陰。故《地論》言「乃至有頂，增長一切五陰苦聚。」中有一種，定具五陰，終無缺減。次就六根明具不具。生有之中，唯有意根，所緣之色未成己體，故無身根。以無身故，亦無眼耳鼻舌等根。死有不定，欲界眾生漸命終者，唯有身根，及與意根最後滅壞。頓命終者，一念死時六根俱壞。色界眾生無漸命終，是故死時六根俱壞。無色眾生，大小不同。小乘說彼唯有意根，最後滅壞。大乘說彼猶有形色，與色界同。本有之中，諸根不定。欲界眾生多具六根，乃至極小，具身及意。色無色界，大小不同。小乘說彼色界地中，除無想處，其餘諸天齊具六根。無想天中無其意根，無色界中單有意根，無餘五種。大乘說彼色無色界齊具六根。何故如是？大乘說彼無想無色、有色心故。中有一種，定具六根，無殘缺者。何故如是？中陰身中受純業果，不受雜業報，故具六根。又中陰身形色精微，無有餘緣壞其根者，故具六根。又六根中求受生處，是故中陰定具六根。然此中陰六根猛利，淨過諸天，一切世界應受生處見聞無礙，以其求生自在力故（此四門竟）。

Next is explaining whether the faculties and skandhas are complete or incomplete. "Skandhas" refers to the five skandhas, and "faculties" refers to the six faculties. First, regarding the five skandhas, whether they are complete or incomplete is clarified. If these three—birth, death, and basic existence—are in the desire realm, they definitely possess all five skandhas. In the form and formless realms, the Mahāyāna and Hīnayāna differ. The Hīnayāna states that in those levels of the form realm, the Asaññasatta heaven has form without mind, while in the four formless levels there is mind without form and they lack the five skandhas; the remaining form-realm heavens all equally possess the five skandhas. The Mahāyāna states that the Asaññasatta heaven still has mind and thought, and the four formless levels have form; thus, all three realms fully possess the five skandhas. Thus the Daśabhūmika-śāstra states: "Up to the peak of existence (bhavāgra), they increase the entire heap of suffering of the five skandhas." Intermediate existence, as a category, definitely possesses the five skandhas and is never deficient. Next, regarding the six faculties, whether they are complete or incomplete is clarified. Within existence at birth, there is only the mind faculty; the form it cognizes has not yet formed its own body, so there is no body faculty. Because there is no body faculty, there are also no faculties of eye, ear, nose, tongue, and so on. Existence at death is indefinite: for sentient beings of the desire realm who die gradually, only the body faculty and the mind faculty are the last to perish; for those who die suddenly, all six faculties perish simultaneously at the single thought-moment of death. Sentient beings of the form realm have no gradual death; therefore, at the time of death, all six faculties perish together. For formless sentient beings, the Mahāyāna and Hīnayāna differ: the Hīnayāna states that they have only the mind faculty, which is the last to perish; the Mahāyāna states that they still have bodily form, identical to the form realm. Within basic existence, the faculties are indefinite. Most sentient beings of the desire realm possess all six faculties, while at the absolute minimum they possess the body and mind faculties. In the form and formless realms, the Mahāyāna and Hīnayāna differ. The Hīnayāna states that in the form-realm levels, with the exception of the Asaññasatta state, all other devas equally possess all six faculties; in the Asaññasatta heaven there is no mind faculty; in the formless realm there is only the mind faculty and not the other five. The Mahāyāna states that both the form and formless realms equally possess all six faculties. Why is this? Because the Mahāyāna teaches that Asaññasatta and the formless realm possess both form and mind. Intermediate existence, as a category, definitely possesses all six faculties without any deficiency. Why is this? Because in the intermediate body one experiences the fruit of pure karma and does not experience retribution for mixed karma, it is endowed with all six faculties. Furthermore, the form of the intermediate body is subtle and fine, and there are no external conditions to damage its faculties, so it possesses all six faculties. In addition, it seeks a place of rebirth through the six faculties, so intermediate existence definitely possesses all six faculties. Moreover, the six faculties of this intermediate existence are keen and sharp, exceeding the heavens in purity, seeing and hearing without obstruction anywhere in all worlds where it is destined to take birth, owing to its sovereign power in seeking rebirth. (This completes the fourth gate.)