大乘義章 8

English (machine translation) 8

Language: English

The Section on Defiled Dharmas: The Meaning of Painful Retribution has fourteen chapters (1. The Meaning of the Two Kinds of Saṃsāra; 2. The Meaning of the Four Modes of Birth; 3. The Meaning of the Four States of Existence; 4. The Meaning of the Four Abodes of Consciousness; 5. The Meaning of the Four Foods; 6. The Meaning of the Five Aggregates; 7. The Meaning of the Six Destinies; 8. The Meaning of the Seven Abodes of Consciousness; 9. The Meaning of the Eight Difficult Conditions; 10. The Meaning of the Nine Abodes of Sentient Beings; 11. The Meaning of the Twelve Sense-Fields; 12. The Meaning of the Eighteen Elements; 13. The Meaning of the Twenty-Five States of Existence; 14. The Meaning of the Forty Dwellings).

8.3

The meaning of the two kinds of saṃsāra is distinguished in six chapters (1. Explaining the names; 2. Delineating the characteristics; 3. Distinguishing by stages; 4. Distinguishing by realms; 5. Distinguishing causes and conditions; 6. Distinguishing remedies and cessation).

8.4

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.)

8.5

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.)

8.6

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.)

8.7

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.)

8.8

Next, explaining their causes and conditions. That which directly generates is called the cause; that which distantly assists is termed the condition. To discuss them generally and broadly: for fragmentary saṃsāra, sāsrava karma is the cause, and the four entrenchments are the condition. Therefore, the Śrīmālā[devī-sūtra] states: "Furthermore, taking grasping as the condition and sāsrava karma as the cause, the three realms of existence are born." "Grasping" is like craving: at the time of taking rebirth, one might generate sexual craving, or again generate craving for lotus ponds and so forth, whereupon one immediately takes on a body; therefore, it is spoken of as the condition. When taking rebirth in the three realms, the force of craving is predominant, which is why it is singled out. For transformative saṃsāra, anāsrava karma is the cause, and ignorance is the condition. Therefore, the Śrīmālā[devī-sūtra] states: "Taking anāsrava karma as the cause and ignorance as the condition, arhats, pratyekabuddhas, and so forth are born." Conditions are of two kinds: First, anterior-posterior conditions: because of previous ignorance, not seeing the fundamental equality of the nature of dharmas, one consequently seeks future birth. Second, simultaneous conditions: the entrenchment of ignorance is the substance of the seventh consciousness; the transformative karmic fruit is established relying upon this, which is why it is called the condition, just as deeds performed in a dream all rely on the sleeping mind. Such is the general aspect. When subdividing them according to specific distinctions, fragmentary saṃsāra comprises good and evil. Fragmentary [birth] in evil destinies differs across three stages in its meaning: First, that undergone by ordinary beings, with evil karma as the cause and the four entrenchments as the condition. Second, that undergone [at the stage of] the ten faiths, with evil karma as the cause, the four entrenchments as the primary condition, and compassionate vows assisting as an auxiliary. Third, that undergone from the lineage stage up to the first bhūmi, with evil karma as the cause, compassionate vows as the primary condition, and the four entrenchments assisting as an auxiliary. If there were no evil karma, the suffering fruit would not arise; therefore, that evil karma is taken as the cause. If there were no compassionate vows, one would not go to undergo it; therefore, those compassionate vows are taken as the condition. Hence the Nirvāṇa[sūtra] says: "Due to the power of vows, bodhisattvas prior to the stages undergo entirely all karma from the past, minute as particles of dust." Though it speaks only of the power of vows, one should know that they also undergo suffering due to the power of compassion. Fragmentary [birth] in good destinies also has three stages: First, that undergone by ordinary beings, the two vehicles, and up to the ten faiths of the Mahāyāna, with good karma as the cause and the four entrenchments as the condition. Second, that undergone [at the stages of] lineage and understanding-practice, with good karma as the cause, the four entrenchments as the primary condition, and compassionate vows assisting as an auxiliary. Third, that undergone above the bhūmis, with good karma as the cause, compassionate vows as the primary condition, and the four entrenchments assisting as an auxiliary. Transformative [saṃsāra] is of two kinds: first, transformative saṃsāra within phenomenal consciousness; second, transformative saṃsāra within deluded consciousness. Transformative [saṃsāra] within phenomenal [consciousness] differs across three stages in its meaning: First, that undergone by arhats and pratyekabuddhas, taking the contemplation of the emptiness of sentient beings within phenomenal consciousness as the primary cause, and ignorance as the condition. Second, that undergone [at the stages of] lineage and understanding-practice, taking the contemplation of the emptiness of dharmas within phenomenal consciousness as the primary cause, and ignorance as the condition. Third, that undergone above the bhūmis, taking the understanding that halts conceptualization—neither existent nor non-existent—within phenomenal consciousness as the primary cause, and ignorance as the condition. Transformative [saṃsāra] within deluded [consciousness] also has three stages: First, that undergone prior to the bhūmis, taking the contemplation within deluded consciousness that all deluded conceptualizations rely on the mind as the primary cause, and ignorance as the condition. Second, that undergone above the bhūmis, taking the contemplation within deluded consciousness that all deluded conceptualizations rely on the true as the primary cause, and ignorance as the condition. Third, that undergone on the eighth bhūmi and above, taking the contemplation within deluded consciousness that halts conceptualization, being solely true without delusion, as the primary cause, and ignorance as the condition. Question: The contemplation that is solely true without delusion can cause deluded cognition to no longer lead to future [rebirth]; how could it serve as a cause for transformative [saṃsāra]? Explanation: Although this contemplation does not lead to birth when viewed in relation to subsequent [states of] the same class, it is not incapable of giving rise to superior subsequent classes; therefore, it can serve as a cause. These distinctions in contemplation are fully explained in the preceding chapter on the eight consciousnesses. In the preceding fragmentary death, the cause is old while the condition is new; hence the causes are the same, while the conditions differ. In this transformative death, the condition is old while the cause is new; for this reason, the conditions are the same, while the causes differ. If discussed finely according to their significance, the causes of fragmentary [death] and the conditions of transformative [death] are not without differences; but because their distinct marks are difficult to discern, they are not discussed. In actual truth, ignorance also supports fragmentary [death], and the residual impressions of the four entrenchments also assist transformative [death]; but because these marks are subtle and minute, they are set aside and not discussed (here ends the fifth gate).

8.9

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.

8.10

The doctrine of the four modes of birth is analyzed in three sections: 1. Distinguishing their characteristics; 2. Applicability and non-applicability; 3. Broad and narrow scope.

8.11

Regarding the "four modes of birth," they are womb-birth, egg-birth, moisture-birth, and apparitional birth. Regarding "womb-birth": like humans today and so forth, those who receive retribution by relying on and depending upon subtle essence are called womb-born. Regarding "egg-birth": like various birds and so forth, those who receive a physical form by relying on an eggshell are called egg-born. Regarding "moisture-birth": like the moisture-born insects in the summer today and so forth, those who do not depend on parents but receive a physical form relying on moisture are called moisture-born. Regarding "apparitional birth": like devas and so forth, those who rely on nothing and suddenly arise out of nothingness are called apparition-born. If they do not rely on anything, how are they able to be born? As explained in the Daśabhūmika-[sūtra-]śāstra: they are born relying on karma. Such are the characteristics of birth.

8.12

Next, explaining applicability and non-applicability with respect to the five destinies. Among the four modes of birth, the single category of apparitional birth entirely subsumes two destinies and a small portion of three. "Entirely subsuming two" means that devas and hell beings are exclusively born apparition-born. "A small portion of three" means that humans, ghosts, and animals have it to a small extent. For example, at the beginning of the kalpa, humans, ghosts, and animals were all apparition-born; nowadays they are mostly absent, which is why it is called a small portion. The single category of womb-birth is possessed by a small portion of humans, ghosts, and animals, and is completely absent in the remaining destinies. The two modes of birth, egg and moisture, exist only among humans and animals, and are completely absent in the remaining destinies. Egg-birth among humans is like the children of Viśākhā: Mother Viśākhā gave birth to a fleshy egg, within which were thirty-two children; such cases are egg-born humans. Moisture-born humans are like King Mūrdhata: in the past, there was a king named Supratiṣṭhita from whose crown a fleshy swelling grew, and when ten months were completed a child was born from within it, hence given the name Mūrdhata; such cases are moisture-born humans. Within the animal destiny, egg and moisture are self-evident.

8.13

Next, explaining broad and narrow scope. As asked in the Saṃyuktābhidharmahṛdaya: Do the modes of birth subsume the destinies, or do the destinies subsume the modes of birth? The treatise itself explains: "The four modes of birth subsume the destinies; the destinies do not subsume the modes of birth. Why is this so? None of the five destinies fall outside the four modes of birth; therefore, the modes of birth subsume the destinies. The intermediate states of the five destinies are all apparitional birth, yet are not included within the five destinies; therefore, the five destinies do not subsume the four modes of birth." The meaning of the four modes of birth is thus briefly distinguished.

8.14

The doctrine of the four modes of existence is distinguished in six gates: 1. Distinguishing their characteristics; 2. Distinguishing them with respect to time; 3. Distinguishing them with respect to place; 4. Whether the five aggregates and six faculties are complete or incomplete; 5. Distinguishing defilement and purity; 6. Presence and absence in ordinary beings and noble ones.

8.15

First is the explanation of their characteristics. The doctrine of the four states of existence comes from the Āgama sūtras, and is extensively and fully differentiated in the Abhidharma treatises. The karmic fruition of birth-and-death is existent and not non-existent, hence it is termed "existence." Because existences differ, one framework presents four. What are the names of the four? The first is existence at birth (upapatti-bhava); the second is existence at death (maraṇa-bhava); the third is basic existence (pūrva-kāla-bhava); the fourth is intermediate existence (antarā-bhava). The initial arising of the retribution portion is called existence at birth; the final termination of the life-retribution is called existence at death; the period after birth and before death is called basic existence, termed "basic" in contrast to death and the intermediate; the skandhas and bodily form received between the two bodies are called intermediate existence. Because the characteristics of intermediate existence are concealed, they are explained in nine points: First, determining its presence or absence. Sūtras and treatises differ: in the Abhidharma system, intermediate existence is definitely affirmed; in the Tattvasiddhi system, it is categorically denied. With presence and absence each being asserted exclusively, dispute arose. Thus the Nirvāṇa [Sūtra] says: "My disciples do not understand my intention and proclaim: 'The Tathāgata taught that intermediate existence is categorically existent or categorically non-existent.'" As taught in the Mahāyāna, its presence or absence is indefinite: for supreme good or grave evil where retribution in a destination is rapid, there is no intermediate existence, as in the cases of the five heinous sins and the like; for other karma, it is present. Differing from an exclusive assertion, there is thus no dispute. Second, determining its mode of birth. There are four modes of birth: viviparous, oviparous, moisture-born, and apparitional. All intermediate existences are uniformly of apparitional birth. Third, explaining its form and kind. The form of intermediate existence faintly resembles the skandhas of the life into which it will be born. The intermediate existence bound for the heavens faintly resembles a deva, and so on up to the intermediate existence bound for the hells faintly resembling a hell-dweller. Fourth, clarifying the size and dimensions of its form. As stated in the treatises, the intermediate existence born among humans is like a sentient toddler, while the intermediate existence ascending to the heavens becomes gradually larger. Such an intermediate existence, according to the place it is heading toward, is smaller than the skandhas of that birth; this can be known by analogy with humans. Fifth, explaining the color of its form. As stated in the Bodhisattvabhūmi, its color may be good or bad. Good colors are of two kinds: first, extremely good, like the light of the bright moon; second, slightly good, like Benares cloth. Bad colors are also of two kinds: first, extremely bad, like the darkness of night; second, slightly bad, like the sheen of black sheep's wool. In reality, the colors of intermediate existence have myriad variations; the Bodhisattvabhūmi speaks merely in broad outlines. Sixth, clarifying the differences in the intermediate existence's direction of movement. As stated in the treatises, when the intermediate existence bound for hell heads toward hell, it goes with feet up and head down, heading straight for hell; when it reaches hell and receives its retribution, its form stands upright like a human. When the intermediate existences of devas ascend toward heaven, they are like arrows shot into the sky. The others move obliquely. Seventh, clarifying the differences in their mutual perception. Some say that all intermediate existences can see one another. Others say that the higher can see the lower, but the lower cannot see the higher. According to this latter view, hell intermediate existences can only see hell intermediate existences and cannot see others; animal intermediate existences can see animal and hell intermediate existences, but cannot see others; and so on up to deva intermediate existences, which can see the intermediate existences of all five destinies. Eighth, clarifying differences in what the intermediate existence eats. The intermediate existence of the desire realm is fully endowed with the four foods; among these, as for material food, it still consumes the fragrances eaten by the skandhas of that life. Intermediate existences in the higher realms lack material food, possessing only the food of consciousness, contact, mental volition, and the like. Ninth, clarifying the presence or absence of clothing on the intermediate existence. The intermediate existences of devas always have clothing, whereas among humans it is indefinite. For great bodhisattvas close to the Buddha ground, wheel-turning sage kings, the nun Śuklā, and the like, whose merit is extraordinary and who are endowed with shame and conscience, their intermediate existence has clothing; others do not. (This completes the first gate.)

8.16

Next is clarifying the length and duration of the four states of existence. The duration of existence at birth and existence at death is extremely short, lasting only a single thought-moment. Thus the Saṃyuktābhidharmahṛdaya says: "Existence at birth and existence at death are each a single kṣaṇa." The durations of basic existence and intermediate existence are indefinite. Basic existence can be as short as a single thought-moment, or as long as hundreds of thousands of koṭis of kalpas. Regarding the length of intermediate existence, people's explanations differ. Some assert that the minimum is a single thought-moment and the maximum is seven days. According to this view, within the span of seven days one will certainly attain a place of rebirth; if within seven days one fails to attain a place of rebirth, the preceding skandhas cease and one receives intermediate existence anew. Others say that the maximum lifespan of an intermediate existence is seven times seven days (forty-nine days), within which one will certainly attain a place of rebirth; if one fails to attain a place, one dies and is born again. Still others say that its lifespan is indefinite: as long as the parents have not joined together, it persists without ceasing. Among these explanations, the last is the best. (This completes the second gate.)

8.17

Next is differentiating the four states of existence in relation to the realms of the three realms and the five destinies. First, regarding the three realms, their universality or limitation is explained: existence at birth, existence at death, and basic existence are universal throughout the three realms, whereas intermediate existence is indefinite. In Hīnayāna doctrine, it exists in the desire and form realms, but is absent in the formless realm. In Mahāyāna doctrine, the four formless [heavens] have form; because they have form, they also have intermediate existence. Thus, in the Avataṃsaka, a bodhisattva's nose faculty can smell the fragrance of formless palaces, which clearly shows that there is form. Next, regarding the destinies: it should be understood that the four states of existence are universal throughout the five destinies. (This completes the third gate.)

8.18

Next is explaining whether the faculties and skandhas are complete or incomplete. "Skandhas" refers to the five skandhas, and "faculties" refers to the six faculties. First, regarding the five skandhas, whether they are complete or incomplete is clarified. If these three—birth, death, and basic existence—are in the desire realm, they definitely possess all five skandhas. In the form and formless realms, the Mahāyāna and Hīnayāna differ. The Hīnayāna states that in those levels of the form realm, the Asaññasatta heaven has form without mind, while in the four formless levels there is mind without form and they lack the five skandhas; the remaining form-realm heavens all equally possess the five skandhas. The Mahāyāna states that the Asaññasatta heaven still has mind and thought, and the four formless levels have form; thus, all three realms fully possess the five skandhas. Thus the Daśabhūmika-śāstra states: "Up to the peak of existence (bhavāgra), they increase the entire heap of suffering of the five skandhas." Intermediate existence, as a category, definitely possesses the five skandhas and is never deficient. Next, regarding the six faculties, whether they are complete or incomplete is clarified. Within existence at birth, there is only the mind faculty; the form it cognizes has not yet formed its own body, so there is no body faculty. Because there is no body faculty, there are also no faculties of eye, ear, nose, tongue, and so on. Existence at death is indefinite: for sentient beings of the desire realm who die gradually, only the body faculty and the mind faculty are the last to perish; for those who die suddenly, all six faculties perish simultaneously at the single thought-moment of death. Sentient beings of the form realm have no gradual death; therefore, at the time of death, all six faculties perish together. For formless sentient beings, the Mahāyāna and Hīnayāna differ: the Hīnayāna states that they have only the mind faculty, which is the last to perish; the Mahāyāna states that they still have bodily form, identical to the form realm. Within basic existence, the faculties are indefinite. Most sentient beings of the desire realm possess all six faculties, while at the absolute minimum they possess the body and mind faculties. In the form and formless realms, the Mahāyāna and Hīnayāna differ. The Hīnayāna states that in the form-realm levels, with the exception of the Asaññasatta state, all other devas equally possess all six faculties; in the Asaññasatta heaven there is no mind faculty; in the formless realm there is only the mind faculty and not the other five. The Mahāyāna states that both the form and formless realms equally possess all six faculties. Why is this? Because the Mahāyāna teaches that Asaññasatta and the formless realm possess both form and mind. Intermediate existence, as a category, definitely possesses all six faculties without any deficiency. Why is this? Because in the intermediate body one experiences the fruit of pure karma and does not experience retribution for mixed karma, it is endowed with all six faculties. Furthermore, the form of the intermediate body is subtle and fine, and there are no external conditions to damage its faculties, so it possesses all six faculties. In addition, it seeks a place of rebirth through the six faculties, so intermediate existence definitely possesses all six faculties. Moreover, the six faculties of this intermediate existence are keen and sharp, exceeding the heavens in purity, seeing and hearing without obstruction anywhere in all worlds where it is destined to take birth, owing to its sovereign power in seeking rebirth. (This completes the fourth gate.)

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大乘義章 — Classical Chinese