大乘義章 8.5

8.5

次辨體相。分段生死開合不定。總之唯一。或分為二：一善、二惡，人天名善、三塗名惡。或分為三，謂三界中所有生死。或分為四，所謂胎生、卵生、濕生及以化生。此如後釋。或分為五，謂五道中受生差別。或分為六，六道報中生死不同。於前五上，加阿修羅名為六道。隨類別分，數有無量。分段如是。變易之中亦開合不定。總之唯一。或分為二：一事識中變易生死、二妄識中變易生死。於六識中緣照無漏所受之報，名事識中變易生死。第七識中緣照無漏所得之果，名妄識中變易生死。彼事識中變易生死，因果在別，此世造業，餘世得報。如論中說「有妙淨土，出過三界，是阿羅漢當生彼中。」如是等也。彼妄識中變易生死，有麁有細，地前名麁、地上名細。於中麁者，因果世別與前相似。微細之者，前念為因，後念果現，是中微細，不復可以世別論之。念念之中細分異世，亦得無傷。或分為三，謂三乘人變易生死。或分為四，如《勝鬘》說：一阿羅漢、二辟支佛、三大力菩薩。地前菩薩，二輪煩惱全未斷除，而不為彼煩惱所牽，又於三界受生自在，故名大力。問曰：地前大力菩薩，《涅槃經》中說為凡夫具煩惱性，《勝鬘》何故說為變易？釋言：《涅槃》對初地上出世聖人名為凡夫，未斷地上二輪之惑名具煩惱。若對聲聞辟支佛等，此是大聖二障清淨，何為不得說為變易？故《涅槃》中說「須陀洹八萬劫到，乃至辟支十千劫到。」謂到性地阿耨菩提。此既大聖，變易何疑？四意生身。初地已上受生如意，名意生身。意有何義，生如意乎？意有三義：一能速疾、二能遍到、三能無礙。初地已上受身如是。或分為六，如《勝鬘》說，謂此三地及彼三種意生身等。此三地者，謂此地前羅漢、辟支、大力菩薩三乘地也。彼三種者，謂初地上三種生也。三種意生，如《楞伽》說：一三昧意生身，謂從初地乃至五地，禪度增上，故名三昧意生身也。二覺法自性性意生身，六七八地慧行成就，知法有性、知法無性，名為覺法自性性身。前自性者，是法有性。有法之中，色為礙性、心為知性，如是一切名為自性。復言性者，是法無性。無是一切法之實性，故名為性。此有無性皆能善照，故名為覺。三種類俱生無作行意生身，謂九地上無功用行任運轉起，名種類俱生無作行身。此三彼三。九地已上行報純熟，前七地中所修種類，至彼地中報熟現前，名種類俱生。法流水中任運上昇，捨離功用。此三彼三合以為六，別則無量。變易如是（此二門竟）。

Next, the essential nature and characteristics are distinguished. The division and combination of fragmented birth-and-death (pariccheda-saṃsāra) is not fixed. In summary, it is only one. Or it is divided into two: first, good; second, evil—humans and gods are termed "good," while the three evil destinies are termed "evil." Or it is divided into three, namely, all birth-and-death within the three realms. Or it is divided into four, namely, viviparous birth, oviparous birth, moisture-born birth, and apparitional birth; this is as explained below. Or it is divided into five, namely, the distinctions of rebirth in the five destinies. Or it is divided into six, the differing births and deaths among the retributions of the six destinies; adding asuras to the former five is termed the "six destinies." When divided according to their distinct categories, their numbers are limitless. Fragmented [birth-and-death] is like this. Within transformative [birth-and-death] (pariṇāmikī-saṃsāra), division and combination are also not fixed. In summary, it is only one. Or it is divided into two: first, transformative birth-and-death within phenomenal consciousness; second, transformative birth-and-death within deluded consciousness. The retribution received through observing the untainted by means of the six consciousnesses is termed transformative birth-and-death within phenomenal consciousness. The fruition obtained through observing the untainted by means of the seventh consciousness is termed transformative birth-and-death within deluded consciousness. In that transformative birth-and-death within phenomenal consciousness, cause and fruition are separated: one generates karma in this lifetime and receives retribution in a subsequent lifetime. As the treatises state: "There is an exquisite pure land, transcending the three realms; arhats will be born there." And so forth. In that transformative birth-and-death within deluded consciousness, there are the coarse and the subtle: before the bhūmis is termed coarse; on the bhūmis is termed subtle. Among these, the coarse one is similar to the former in that cause and fruition are separated by lifetimes. In the subtle one, the preceding thought-moment serves as the cause and the succeeding thought-moment appears as the fruition; within this subtlety, it can no longer be discussed in terms of separate lifetimes. Subtly distinguishing different lifetimes within thought-moment after thought-moment is also harmless. Or it is divided into three, namely, the transformative birth-and-death of the persons of the three vehicles. Or it is divided into four, as stated in the Śrīmālā-sūtra: first, arhats; second, pratyekabuddhas; third, great-powered bodhisattvas. Bodhisattvas before the bhūmis have not at all severed the defilements of the two wheels, yet they are not dragged along by those defilements, and moreover they take birth freely within the three realms; hence they are termed "great-powered." Question: Regarding the great-powered bodhisattvas before the bhūmis, the Nirvāṇa Sūtra states that they are ordinary beings endowed with the nature of defilement; why does the Śrīmālā say they are transformative? Explanation: The Nirvāṇa [Sūtra], in contrast to the supramundane noble beings on the first bhūmi and above, terms them "ordinary beings," and because they have not severed the delusions of the two wheels of the bhūmis, says they are "endowed with defilement." If contrasted with śrāvakas, pratyekabuddhas, and the like, these are great noble beings purified of the two hindrances; why could they not be spoken of as transformative? Therefore, the Nirvāṇa [Sūtra] says: "Srotāpannas arrive after eighty thousand kalpas, up to pratyekabuddhas arriving after ten thousand kalpas"—meaning they arrive at anuttarā-bodhi on the bhūmi of nature. Since these are already great noble beings, what doubt can there be regarding transformative [birth-and-death]? Fourth, mind-made bodies (manomayakāya). On the first bhūmi and above, receiving birth according to one's wish is termed "mind-made body." What meaning does "mind" have such that birth is according to one's wish? Mind has three meanings: first, it can be swift; second, it can reach everywhere; third, it can be unimpeded. Receiving a body on the first bhūmi and above is like this. Or it is divided into six, as stated in the Śrīmālā-sūtra, referring to these three stages and those three kinds of mind-made bodies, etc. "These three stages" refers to the stages of the three vehicles before the bhūmis: arhats, pratyekabuddhas, and great-powered bodhisattvas. "Those three kinds" refers to the three kinds of births on the first bhūmi and above. The three kinds of mind-made [bodies], as stated in the Laṅkāvatāra: first, the samādhi mind-made body, which refers to the first bhūmi through the fifth bhūmi, where the dhyāna pāramitā is predominant; hence it is called the samādhi mind-made body. Second, the mind-made body that realizes the own-nature of phenomena (dharma-svabhāva); on the sixth, seventh, and eighth bhūmis, the practice of wisdom is perfected, knowing that phenomena have an own-nature and knowing that phenomena lack an own-nature; hence it is called the body that realizes the own-nature of phenomena. The former "own-nature" refers to the existence-nature of phenomena: among existent phenomena, form has obstruction as its nature, and mind has cognition as its nature; all such things are called "own-nature." Stating "nature" again refers to the non-existent nature of phenomena: non-existence is the true nature of all phenomena; hence it is called "nature." Both this existent nature and non-existent nature can be thoroughly illuminated; hence it is termed "realizing." Third, the mind-made body of spontaneous activity born together with kind, which refers to effortless practice operating spontaneously on the ninth bhūmi and above; hence it is called the body of spontaneous activity born together with kind. These three and those three: on the ninth bhūmi and above, the retribution of practice matures completely, and the kinds cultivated during the preceding seven bhūmis mature in retribution and manifest directly upon reaching that bhūmi; hence it is called "born together with kind." Within the stream of Dharma, it ascends spontaneously, abandoning effort. Combining these three and those three makes six; individually distinguished, they are limitless. Transformative [birth-and-death] is like this. (This completes the second section.)