大乘義章 8.6

8.6

次就位論。總相麁分，分段死者是虛偽眾生，變易死者謂阿羅漢辟支佛大力菩薩意生身等。小乘之中凡夫學人，大乘之中外凡善趣，皆於三界妄愛受生，名為虛偽。小乘人中羅漢辟支，大乘人中種性已上，以無漏業正智受生，故非虛偽。虛偽所受名分段死，非虛偽受名變易死。問曰：小乘須陀已上，大乘人中十信以上，亦有五分法身功德，何故不名為變易死，乃名分段？釋言：是人於三界中，有漏結業受生未盡，故名分段。雖有無漏五分法身，是因法身，未得果報，是故不得名變易死。麁分如是。於中細謂分段有二：一者惡道、二者善道，三塗名惡、人天名善。小乘法中，惡道分段，見道時盡，故須陀洹名為觝債，觝三塗債。著復通論，增上忍時，三惡道報皆非數滅。善道分段，無學時盡。大乘人中，惡道分段盡處有三：一惡業為因、四住為緣，受惡道報，十信時盡，以修身或心慧等行轉惡業故，云《地持》中說為善趣。又《花嚴》中宣說賢首能現作佛，明知亦能離惡趣報。二惡業為因、四住為緣，緣力微薄不能牽生，加少悲願受惡趣身，種性時盡。故《勝鬘》中說種性上大力菩薩離分段死。三惡業為因、悲願為緣，四住殘氣隨逐佐助，受惡趣生，初地時盡。地前未斷，初地盡故。《地經》宣說初地菩薩離惡道畏，《地持》宣說解行菩薩轉惡趣報入歡喜地。又彼隨助四住煩惱初地盡故，《地持》宣說增上及中惡趣煩惱初地出過，以其地前未斷滅故。《地持》宣說種性解行或墮惡道。惡道既如是。善道分段亦有三階：一善業為因、四住為緣，受人天報，種性時盡。二善業為因、四住為緣，緣力微薄不能牽生，加少悲願受人天身，初地時盡。地前未斷，初地盡故。《楞伽》宣說初地菩薩得二十五三昧、破二十五有，前未斷故。《法華論》中宣說地前猶有三界分段生死。故彼論言「所言入生乃至一生得菩提者，謂初地證智。所言八生至一生者，是其三界分段之生。」三善業為因、悲願為緣，四住殘習隨逐佐助，受人天生，至佛乃盡。自前未斷，至佛盡故。經嘆唯佛斷有頂種，十地已還人天受生未窮盡故。《地持》但云「解行菩薩，轉惡趣報入歡喜地。」不言轉善。又十地已還人天受生，煩惱未盡。故《地持》中唯說初地過增上中惡趣煩惱，不言出過善趣煩惱。以斯文證，人天殘習明至十地。於中別分，人分段者，八地時盡。自前未斷，八地盡故。《涅槃經》中宣說八地為阿那含，不受肉身，前未斷故。《大品經》中說前七地猶是肉身。天分段者，至佛乃盡。自前未斷，至佛盡故。唯佛一人斷有頂種，前未斷故。八地以上唯名那含，非阿羅漢。問曰：地上遍生六道，何故偏說人天中生以為分段？釋言：地上惡業盡故，雖生惡道，但是應現；人天善業未窮盡故，生人天中，與彼凡時微業相應，名分段矣。次辨變易。變易之中，有因有果。小乘人中，見道以上變易因生，無學果後變易報起。何者是乎？如論中說「有妙淨土，出過三界，無煩惱者，是阿羅漢當生彼中。」如是等也。大乘人中分齊有四：一起因處，十信已上。二得果處，種性以上。故《勝鬘》中說種性已上大力為變易死。問曰：《法華優婆提舍》說解行前為分段死，《勝鬘》何故說為變易？釋言：菩薩種性已上有五種身。一法性身，謂性種性及解行中清淨向等，如《地持》說六入殊勝無始法爾，如是等也。二實報身，謂習種性及解行中得前方便，如《地持》說若從先來修善所得，如是等也。三者生滅變易法身，所謂緣照無漏業果。四分段身，謂無始來有漏業果。五應化身，隨物現生。此五種身，各有因緣。法性身者，佛性為因、謂度為緣。實報身者，六度為因、佛性為緣。更有餘義，如後二種種性中說。變易身者，無漏業因、無明為緣。分段身者，有漏業因、悲願為緣。應化身中有其二種：一者法應，依法身起；二者報應，依報身現。此二種應，因緣各別。論其法應，如來藏中化用三昧法門為因、悲願為緣。若論報應，悲願為因、化用三昧法門為緣。此五身中，初二非死，次二實死，後一應死。是故於彼種性已上，實報身中有變易雜，應化身中有分段雜。《法花論》中據第四門說為分段，《勝鬘經》中據第三門說為變易，各是一義，不相乖背。此是第二得果之處。三漸捨處，初地已上。四窮盡處，在如來地。位分如是（此三門竟）。

Next, discussing them in terms of stages. In general and rough division, those with fragmented death are false and illusory sentient beings, while those with transformative death refer to arhats, pratyekabuddhas, greatly powerful bodhisattvas, mind-made bodies, and so forth. In the Hīnayāna, ordinary persons and trainees, and in the Mahāyāna, external ordinary persons and those in good destinies, all take birth in the three realms through delusive craving, and are thus called false and illusory. Among Hīnayāna practitioners, arhats and pratyekabuddhas, and among Mahāyāna practitioners, those from the lineage-nature [stage] upward, take birth through untainted karma and correct wisdom, and are therefore not false and illusory. That which is undergone by the false and illusory is called fragmented death; that which is undergone by the non-false and illusory is called transformative death. Question: In the Hīnayāna, from the srotāpanna upward, and in the Mahāyāna, from the ten faiths upward, [practitioners] also possess the virtues of the fivefold dharmakāya; why are they not called [subject to] transformative death, but rather called [subject to] fragmented [death]? Explanation: These persons have not yet exhausted the taking of birth through sāsrava bond-karma in the three realms; hence it is called fragmented. Although they have the untainted fivefold dharmakāya, it is a causal dharmakāya and has not yet attained its fruitional retribution; therefore, it cannot be called transformative death. The rough division is like this. To distinguish finely within it, fragmented [death] is twofold: first, the evil destinies; second, the good destinies. The three miserable paths are called evil, and humans and devas are called good. In Hīnayāna teachings, fragmented [death in] the evil destinies is exhausted at the path of seeing. Hence a srotāpanna is called 'one who repudiates debts'—repudiating debts of the three miserable paths. If we discuss it broadly, at the stage of supreme forbearance, retributions in the three evil destinies are all non-analytical cessations. Fragmented [death in] the good destinies is exhausted at the stage of the non-trainee. Among Mahāyāna practitioners, the exhaustion of fragmented [death in] the evil destinies occurs in three places: (1) Evil karma serves as the cause and the four dwellings serve as the conditions to receive retribution in the evil destinies; this is exhausted at the time of the ten faiths, because by cultivating the practices of the body, mind, wisdom, and so forth, evil karma is overturned; hence it is said in the Bodhisattva-bhūmi that they are [established in] good destinies. Moreover, the Avataṃsaka proclaims that [the bodhisattva at the stage of] Bhadraśrī can manifest as a Buddha, which makes it clear that they can also be freed from retribution in the evil destinies. (2) Evil karma serves as the cause and the four dwellings serve as the conditions, but because the power of the conditions is weak and feeble, it cannot draw forth rebirth; adding a slight compassionate vow, they take bodies in the evil destinies; this is exhausted at the lineage-nature [stage]. Thus the Śrīmālā-sūtra says that greatly powerful bodhisattvas from the lineage-nature [stage] upward are free from fragmented death. (3) Evil karma serves as the cause and compassionate vows serve as the conditions, while the residual influence of the four dwellings follows and assists them in taking birth in the evil destinies; this is exhausted at the first bhūmi. It is not severed before the bhūmis, and is exhausted at the first bhūmi. The Daśabhūmika-sūtra proclaims that bodhisattvas of the first bhūmi are free from the fear of the evil destinies; the Bodhisattva-bhūmi proclaims that bodhisattvas of understanding and practice overturn retribution in the evil destinies and enter the stage of joy. Furthermore, because that following and assisting affliction of the four dwellings is exhausted at the first bhūmi, the Bodhisattva-bhūmi proclaims that the supreme and middling afflictions of the evil destinies are transcended at the first bhūmi; because they are not yet severed and eliminated before the bhūmis, the Bodhisattva-bhūmi proclaims that those in the lineage-nature and of understanding and practice may fall into the evil destinies. The evil destinies being so, fragmented [death in] the good destinies also has three tiers: (1) Good karma serves as the cause and the four dwellings serve as the conditions to receive retribution as humans and devas; this is exhausted at the lineage-nature [stage]. (2) Good karma serves as the cause and the four dwellings serve as the conditions, but because the power of the conditions is weak and feeble, it cannot draw forth rebirth; adding a slight compassionate vow, they take bodies as humans and devas; this is exhausted at the first bhūmi. It is not severed before the bhūmis, and is exhausted at the first bhūmi. The Laṅkāvatāra proclaims that bodhisattvas of the first bhūmi attain twenty-five samādhis and destroy the twenty-five states of existence; because these were not severed before, the Saddharmapuṇḍarīkopadeśa proclaims that before the bhūmis there is still fragmented saṃsāra in the three realms. Hence that treatise says: 'What is meant by entering birth up to obtaining bodhi in one lifetime refers to the wisdom of realization at the first bhūmi. What is meant by eight lifetimes down to one lifetime is fragmented birth within the three realms.' (3) Good karma serves as the cause and compassionate vows serve as the conditions, while the residual habits of the four dwellings follow and assist them in taking birth as humans and devas; this is exhausted only upon Buddhahood. Because it is not severed from before, it is exhausted upon Buddhahood. The sūtras praise that only the Buddha severs the seeds of the peak of existence, because below the tenth bhūmi, taking birth as humans and devas has not been fully exhausted. The Bodhisattva-bhūmi merely says: 'Bodhisattvas of understanding and practice overturn retribution in the evil destinies and enter the stage of joy,' without mentioning overturning the good [destinies]. Moreover, for those below the tenth bhūmi taking birth as humans and devas, afflictions are not yet exhausted. Therefore, the Bodhisattva-bhūmi only says that the first bhūmi transcends the supreme and middling afflictions of the evil destinies, and does not say that it transcends the afflictions of the good destinies. Based on this textual evidence, it is clear that the residual habits of humans and devas persist up to the tenth bhūmi. To distinguish specifically within this: fragmented [death as] humans is exhausted at the eighth bhūmi. Because it is not severed from before, it is exhausted at the eighth bhūmi. The Nirvāṇa-sūtra proclaims the eighth bhūmi to be ananāgāmin, not receiving a physical body of flesh, because it was not severed before. The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says that the first seven bhūmis still possess physical bodies of flesh. Fragmented [death as] devas is exhausted only upon Buddhahood. Because it is not severed from before, it is exhausted upon Buddhahood. Only the Buddha alone severs the seeds of the peak of existence, because it was not severed before. From the eighth bhūmi upward, they are only called anāgāmins, not arhats. Question: Since those on the bhūmis take birth everywhere in the six destinies, why do you uniquely speak of birth among humans and devas as fragmented [death]? Explanation: Because evil karma is exhausted on the bhūmis, although they are born in the evil destinies, it is merely responsive manifestation; because good karma of humans and devas is not yet fully exhausted, when born among humans and devas, it corresponds with their subtle karma from the time they were ordinary persons, and is called fragmented. Next, distinguishing transformative [death]. Within transformative [death], there are cause and fruit. Among Hīnayāna practitioners, the cause of transformative [death] arises from the path of seeing upward, and the retribution of transformative [death] arises after the fruit of the non-trainee. What is this? As the treatise says: 'There is an exquisite pure land, surpassing the three realms, devoid of afflictions; arhats will be born therein.' And so forth. Among Mahāyāna practitioners, there are four demarcations: (1) The place where the cause arises: from the ten faiths upward. (2) The place where the fruit is obtained: from the lineage-nature [stage] upward. Hence the Śrīmālā says that those of great power from the lineage-nature [stage] upward have transformative death. Question: The Saddharmapuṇḍarīkopadeśa says that before [the stage of] understanding and practice there is fragmented death; why does the Śrīmālā say it is transformative? Explanation: Bodhisattvas from the lineage-nature [stage] upward have five kinds of bodies: 1. The dharmatā body, meaning the nature-lineage and the pure orientations within understanding and practice, as the Bodhisattva-bhūmi says that the superiority of the six sense bases is beginninglessly natural, and so forth. 2. The true retribution body, meaning the habit-lineage and the attainment of preliminary skillful means within understanding and practice, as the Bodhisattva-bhūmi says: 'If it is obtained from previously cultivating goodness,' and so forth. 3. The transformative dharmakāya of arising and ceasing, which refers to the fruitional retribution of the untainted karma that conditionally illuminates. 4. The fragmented body, which refers to the retribution of sāsrava karma from beginningless time. 5. The responsive and manifest body, which manifests birth in accordance with beings. These five kinds of bodies each have their causes and conditions: For the dharmatā body, Buddha-nature is the cause, and the pāramitās are the conditions. For the true retribution body, the six pāramitās are the cause, and Buddha-nature is the condition. There are further meanings, as explained later under the two kinds of lineage-natures. For the transformative body, untainted karma is the cause, and ignorance is the condition. For the fragmented body, sāsrava karma is the cause, and compassionate vows are the conditions. Within the responsive and manifest body, there are two kinds: first, the Dharma response, arising based on the dharmakāya; second, the retribution response, manifesting based on the retribution body. These two kinds of response have distinct causes and conditions. Discussing the Dharma response: the Dharma-gate of the samādhi of transformative activity within the tathāgatagarbha is the cause, and compassionate vows are the conditions. If discussing the retribution response: compassionate vows are the cause, and the Dharma-gate of the samādhi of transformative activity is the condition. Among these five bodies, the first two are not deaths; the next two are actual deaths; the last one is a responsive death. Therefore, from that lineage-nature [stage] upward, within the true retribution body there is a mixture of the transformative, and within the responsive and manifest body there is a mixture of the fragmented. The Saddharmapuṇḍarīkopadeśa speaks of it as fragmented on the basis of the fourth category, whereas the Śrīmālā-sūtra speaks of it as transformative on the basis of the third category. Each is a single meaning and they do not contradict each other. This is the second [demarcation], the place where the fruit is obtained. (3) The place of gradual relinquishment: from the first bhūmi upward. (4) The place of ultimate exhaustion: in the stage of the Tathāgata. The division of stages is like this. (This concludes the third section.)