大乘義章 8.4

8.4

第一釋名。二種生死，出《勝鬘經》。名字是何？一分段生死、二變易生死。言分段者，六道果報三世分異，名為分段。分段之法，始起名生、終謝稱死。言變易者，汎釋有三：一者微細生滅無常，念念遷異，前變後易，名為變易。變易是死，名變易死。故《地持》中，生滅壞苦名變易苦。此通凡聖。二者緣照無漏所得法身，神化無礙，能變能易，故名變易。變易是死，名變易死。此該大小。三者真證法身，隱顯自在能變能易，故言變易。變易非死。但此法身未出生滅，猶為無常死法所隨，變易身上有其生死，名變易死。此唯在天。雖有三義，《勝鬘》所說第二為宗，下諸門中聽此言耳。分段生死，《勝鬘》亦名有為生死；變易生死，《勝鬘》亦名無為生死，蓋乃從人以別名矣。凡夫多起有漏諸業，建集有果，名曰有為。有為眾生所受生死，名有為生死。無為生死，翻前立稱。聖人不起有漏諸業受分段報，名曰無為。無為聖人所有生死，名無為生死。名義如是（此一門竟）。

First, explaining the names. The two kinds of saṃsāra are found in the *Śrīmālādevī Sūtra*. What are their names? First, demarcated saṃsāra; second, transformational saṃsāra. As for 'demarcated,' the retributions of the six destinies are partitioned and differentiated across the three periods of time; hence it is called 'demarcated.' In the phenomena of demarcated [existence], the initial arising is called 'birth,' and the final passing away is termed 'death.' As for 'transformational,' generally explained there are three: First, subtle arising, ceasing, and impermanence, which shifts and alters moment to moment, the prior changing and the posterior transforming; hence it is called 'transformational.' The transformation is death, termed 'transformational death.' Therefore, in the *Bodhisattvabhūmi* (*Dichi*), the suffering of destruction through arising and ceasing is called 'transformational suffering.' This applies generally to both ordinary beings and noble ones. Second, the dharmakāya obtained through conditions contemplating the untainted is spiritually transformative and unimpeded, able to alter and able to transform; therefore it is called 'transformational.' The transformation is death, termed 'transformational death.' This covers both the Great and Small [Vehicles]. Third, the truly realized dharmakāya is free in concealment and manifestation, able to alter and able to transform; therefore it is said to be 'transformational.' The transformation is not death. However, because this dharmakāya has not yet transcended arising and ceasing, it is still accompanied by the dharmas of impermanence and death; since there is saṃsāra upon this transformational body, it is called 'transformational death.' This is exclusively in [the realm of] heaven. Although there are three meanings, what is taught in the *Śrīmālādevī* takes the second as the principal thesis, and throughout the chapters below, this statement alone is followed. Demarcated saṃsāra is also named 'conditioned saṃsāra' in the *Śrīmālādevī*; transformational saṃsāra is also named 'unconditioned saṃsāra' in the *Śrīmālādevī*. These are indeed distinct names given on the basis of the persons. Ordinary persons mostly give rise to sāsrava actions, constructing and accumulating sāsrava fruits; this is called 'conditioned.' The saṃsāra undergone by conditioned sentient beings is called 'conditioned saṃsāra.' 'Unconditioned saṃsāra' is established as a designation in contrast to the former. Noble ones do not give rise to sāsrava actions to undergo demarcated retribution; they are called 'unconditioned.' The saṃsāra had by unconditioned noble persons is called 'unconditioned saṃsāra.' Such are the names and meanings. (This completes one chapter.)