大乘義章 8.9

8.9

次辨斷處。分段之中，五道差別斷處不定。小乘法中，大位論之，盡在無學。於中別分，三塗分段，盡處有三：一不受處。依如《成實》，煖心已上一向不受。於彼宗中，煖心已上名為住分，不復退墮三塗中故。故彼《成實》引經證言「世上正見者，往來百千世，終不墮惡道。」煖心已去，名上正見。若依《毘曇》，忍心以上方是住人，一向不受三塗之報。《涅槃經》中亦同此說。據此言之，忍心以上方得名為世上正見。此是第一不受處也。二非數滅處。依如《毘曇》，增上忍時，三惡道報皆非數滅。於此一生定斷其因，不受報故。《涅槃經》中亦同此說。故《涅槃》言「增上忍時，三惡道報當知不從智緣而滅。三緣盡處在見道中，潤惑永斷，業種燋故。」人中分段，那含已去不復更受。天分段者，羅漢辟支永更不受。大乘法中，大位分之，一切分段盡在種性。故《勝鬘》云「分段死者，是虛偽眾生。」於中分別，分段現生死有其二種：一者定繫，為業所牽，定繫時處。者，所謂生後時，處謂六道。二不定繫，得業自在、得生自在，不繫時處。不繫時故，現生後時隨意受之；不繫處故，六道之中隨意受之。彼三塗中定繫之者，十信已上修習身戒心慧行故，漸次斷除，種性時盡。不定繫者，種性已上漸次斷除，初地時盡。《地持》據此宣說初地離惡趣報。人天定者，種性已上漸次斷除，初地時盡。若復通論，十信已上漸次斷除，初地時盡。《楞伽》據此宣說初地得二十五三昧，破二十五有。不定之者，初地以上漸次斷除，至佛乃盡。於中分別，人分段者，八地時盡，故八地上名阿那含，更不重受臭身肉身。天分段者，至佛乃盡，故佛一人斷有頂種，度生死流。然初地上雖復說有人天分段，但有微習，謂於大悲應現身中少有殘氣，無有能受分段報者。分段如是。次論變易。變易之中有因有果，盡處不定。小乘法中，變易之因盡有二處：一滅定暫滅，那含已上。二無餘永滅，無學果中變易之果，小乘未滅。大乘法中，變易之因，種性暫滅、至佛乃盡；變易之果，初地漸滅、至佛乃盡。二種生死，大況麁爾。

Next, explaining the points of termination. Within fragmentary [saṃsāra], the points of termination among the differences of the five destinies are not fixed. In the Hīnayāna teaching, when discussed in terms of major stages, they entirely end at the non-learner stage. When distinguished specifically within this, fragmentary [death] in the three evil paths has three points of termination: First, the point of non-reception. According to the Tattvasiddhi, from the stage of warmth and above, it is definitely not received. In that school, [the stage of] warmth and above is called the "stage of abiding," because one no longer retrogresses and falls into the three evil paths. Therefore, that Tattvasiddhi cites a sūtra to prove this, saying: "One with worldly right view may transmigrate for hundreds of thousands of lifetimes, but will never fall into the evil destinies." From the stage of warmth onward, it is called "superior right view." If according to the Abhidharma, only those from the stage of forbearance and above are persons who abide, definitely not receiving retribution in the three evil paths. The Nirvāṇa Sūtra also agrees with this explanation. Based on this, only from the stage of forbearance and above can one be called one with worldly right view. This is the first point of termination, that of non-reception. Second, the point of non-analytical cessation. According to the Abhidharma, at the time of supreme forbearance, the retributions of the three evil destinies are all non-analytical cessations. In this single lifetime their cause is definitively severed, so the retribution is not received. The Nirvāṇa Sūtra also agrees with this explanation. Thus the Nirvāṇa[sūtra] says: "At the time of supreme forbearance, one should know that the retributions of the three evil destinies do not cease through the condition of wisdom. The point where the three conditions are exhausted is in the path of vision, because the defilements that moisten [rebirth] are permanently severed and the seeds of karma are scorched." Fragmentary [death] among humans is no longer received from the anāgāmin onward. Fragmentary [death] among devas is permanently no longer received by arhats and pratyekabuddhas. In the Mahāyāna teaching, when divided in terms of major stages, all fragmentary [death] completely ends at the lineage stage. Hence the Śrīmālā[devī-sūtra] states: "Those with fragmentary death are false and illusory sentient beings." When distinguished within this, currently manifest fragmentary saṃsāra is of two kinds: First, definitively bound, being led by karma and definitively bound to a time and a place. The time refers to birth in subsequent lifetimes; the place refers to the six destinies. Second, not definitively bound, having attained mastery over karma and mastery over birth, not being bound to a time or a place. Because one is not bound to a time, one undergoes it at will in the present, subsequent, or later lifetimes; because one is not bound to a place, one undergoes it at will within the six destinies. Among those definitively bound in the three evil paths, because they cultivate conduct regarding the body, precepts, mind, and prajñā from the ten faiths onward, it is gradually severed and eliminated, ending at the lineage stage. For those not definitively bound, it is gradually severed and eliminated from the lineage stage onward, ending at the first bhūmi. The Bodhisattvabhūmi relies on this when it explains that the first bhūmi is free from the retribution of evil destinies. Definitively [bound] human and deva [rebirth] is gradually severed and eliminated from the lineage stage onward, ending at the first bhūmi. Furthermore, if discussed generally, it is gradually severed and eliminated from the ten faiths onward, ending at the first bhūmi. The Laṅkāvatāra relies on this when it explains that on the first bhūmi one attains twenty-five samādhis and shatters the twenty-five realms of existence. Those that are not definitively bound are gradually severed and eliminated from the first bhūmi onward, ending only at Buddhahood. When distinguished within this: human fragmentary [death] ends at the eighth bhūmi, which is why those above the eighth bhūmi are called anāgāmins, no longer receiving an odorous body or a fleshy body. Deva fragmentary [death] ends only at Buddhahood, which is why the Buddha alone severs the seed of the summit of existence and crosses the flow of saṃsāra. However, although human and deva fragmentary [death] are spoken of above the first bhūmi, there are only subtle residual impressions—meaning that within the physical forms manifested out of great compassion there are slightly lingering traces of energy, but no one who undergoes fragmentary retribution. Such is fragmentary [saṃsāra]. Next, discussing transformative [saṃsāra]. Within transformative [saṃsāra] there are cause and fruit, and their points of termination are not fixed. In the Hīnayāna teaching, the cause of transformative [saṃsāra] ends in two places: first, temporarily ceased in the cessation attainment, for anāgāmins and above; second, permanently ceased in the remainderless [nirvāṇa]. Among the fruits of non-learning, the fruit of transformative [saṃsāra] is not ceased in the Hīnayāna. In the Mahāyāna teaching, the cause of transformative [saṃsāra] temporarily ceases at the lineage stage and ends only at Buddhahood; the fruit of transformative [saṃsāra] gradually ceases from the first bhūmi onward and ends only at Buddhahood. Such is the broad and rough outline of the two kinds of saṃsāra.