大乘義章 8.7

8.7

次就界論。界謂三界，於中略以二門分別：一隨相分別。分段生死是三界攝，三界有漏業之果故。變易生死非三界攝，出世無漏業之果故。故論說言「有妙淨土出過三界，是阿羅漢當生彼中。」明知出世，如是一切。二就性通論。二種生死皆三界攝。此義云何？如《勝鬘經》中說，世間有二：一無常壞、二無常病。無常壞者，是分段三界；無常病者，是變易三界。分段生死還是分段三界所收，變易生死還是變易三界所攝。問曰：分段於三界中分齊可知，變易生死於三界中分齊何處？唯聖所知。亦可變易依禪地說。依初禪地發無漏業，受變易報，繫屬初禪，如是一切（此四門竟）。

Next, discussing them in terms of realms. 'Realms' refers to the three realms, within which they are distinguished briefly by two approaches: First, distinction according to characteristics. Fragmented saṃsāra is subsumed within the three realms, because it is the fruit of sāsrava karma of the three realms. Transformative saṃsāra is not subsumed within the three realms, because it is the fruit of untainted supra-mundane karma. Therefore the treatise says: 'There is an exquisite pure land surpassing the three realms; arhats will be born therein.' It is clearly known to be supra-mundane, and all [cases] are like this. Second, broad discussion in terms of nature. Both kinds of saṃsāra are subsumed within the three realms. What does this mean? As the Śrīmālā-sūtra says, there are two kinds of world: first, impermanent destruction; second, impermanent illness. 'Impermanent destruction' is the fragmented three realms; 'impermanent illness' is the transformative three realms. Fragmented saṃsāra is still gathered under the fragmented three realms, and transformative saṃsāra is still subsumed under the transformative three realms. Question: The demarcation of the fragmented within the three realms can be known; where is the demarcation of transformative saṃsāra within the three realms? It is known only to the noble ones. Alternatively, transformative [saṃsāra] can be spoken of based on the dhyāna levels: relying on the first dhyāna level, one generates untainted karma and receives transformative retribution, which is tied to the first dhyāna; all [levels] are like this. (This concludes the fourth section.)