[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [能顯中邊慧日論](https://indike.org/pramana/in.bauddha.taisho.1863) › 4.13 # 能顯中邊慧日論 4.13 能顯中邊慧日論 4.13 - **Language:** Classical Chinese ### [4.13](https://indike.org/pramana/in.bauddha.taisho.1863.4.13) 一名字不等、二體性不等、三得人不等。名字不等者，一約過失不同。分段、變易，准《勝鬘經》，如次名無常懷世間、無常病世間。二約凡聖別。如次名有為生死、無為生死，由有空無空別故。三約智境不同。煩惱發業所感生死名分段因，所知障無漏為緣所得生死，名不思議變易死。四約漏無漏緣別。分段生死亦名界內生死，准《無上依經》云「有有生死，如三界內生難故。」變易生亦名界外生死，《佛性論》云「以出三界外有三種聖人」，乃至云「住無漏界有四怨障。」既云出三界外人，明彼生死名為界外。五約任業定力不同。古基法師云：「《無相論》中，分段死名果報身，變易死名變化身。」六依變易約位證不同。《入楞伽經》第五，名三種意生身。經云「佛告大慧：有三種意生身。何等為三：一者得三昧樂三摩拔提意生身、二者如實覺知諸法相意生身、三者種類俱生無作行意生身。」七約性用不同。二死各分四種，分段生死名為四難、變易即名四種生死。故《無上依經》云「阿難！於三界中有四種難：一者煩惱難、二者業難、三者生難、四者過失難。無明住地所起方便生死，如三界內煩惱難。無明住地所起因緣生死，如三界內業難。無明住地所起有有生死，如三界內生難。無明住地所起無有生死，如三界內過失難。」體性不等者，分段生死以見道惑為正發業，修惑正潤，感得三界六道異熟。四蘊五蘊為分段體，體唯有漏，苦集攝故。以惑業苦俱名生死，俱生滅故。變易生死由所知障為緣起無漏有分別業，資感現身所有，故業通三天下六欲四禪。禪不動業，除諸難處及五淨居，所令感身五蘊相續轉勝轉妙。得佛地為變易體，體通有漏及以無漏果，唯有漏因通二故。問：何故除難處？答：入見道已，黃門二形女及難處得非擇滅，皆永不受故。問：何故除淨居？答：無回趣故。《入大乘論》云「如尊者拘摩羅陀所說偈言：諸趣悉變化，唯除淨居天，隨業種種轉，無處不受生。以是故知，諸菩薩常同利益，隨其受生而化導之。以方便力，但為眾生、不隨煩惱，菩提業報所繫。」准此文意，既云常同利益隨其受生而化導之，既除淨居，明無利益。彼自得證小乘涅槃，不似菩薩。若能回趣，何不生彼而教化之？問：何故除無色？答：准《雜集論》得聖菩薩不生無色，小乘聖者必定性故。又無五根可資勝妙為變易故，又不更生下二界故。問：何故不許地上菩薩、小乘無學別受五蘊為變易身，身資故業減現身因，令有勝力，長時引果，得生佛位？答：二乘無學沈空故，死不更生。大力菩薩，《十地論》云「後報利益摩醯首羅智處生故。故若許現起新無漏業，招別別正感變易生死，何名後報？」又《入大乘論》云「問云：如來以何行得斷結使而成佛耶？答曰：經中說言『佛告阿難：「能修四如意足者，若住一劫、若住多劫，乃盡生死。」』一切諸經皆同是說。汝若云無煩惱者，我亦如是。若有親愛、信歸於我，當為汝說。問曰：『云何住壽？』答曰：『阿羅漢無煩惱，與八住菩薩同，善修如意足故，能隨意住世，乃至盡於生死。』『羅睺羅、賓頭盧等盡住於世，為以此身住世？為更有餘身住？』答：『以實身而住世者，則無其義。若變化身住壽多劫，斯有是處。』亦如《僧祇》中說『青眼如來為化菩薩故，在光音天，與諸聲聞眾無量百千億那由他劫住。』如彼天中聲聞住壽多劫，當知此界亦有聲聞能如是住。」准此論文，明說住壽，不別受生，故知變易定資舊業。亦不可云此論釋四十年前教。何者？一切諸經皆同是說，亦引《法華》為證義故。又《佛性論》云「因緣生死者，如須陀洹已上但用舊業。」既言如彼用其舊業，明非新造。新無漏業，正即能感，但資故業。又《涅槃》三十四云「無漏無報。若許無漏親感變易，與此相違。」又同《瑜伽論》、《佛地》等說，既說住壽，明資故業。所感第八，令長時住，乃至盡生死，故是有漏。然餘處說名無漏者，如《成唯識》云「依助緣說。今又更解：是得無漏人，因所知障起無漏業資故感身，名為無漏。非變易生，體是無漏。何者？生死正體第八識是。若無漏，與佛何殊？又即是善，應不受熏。又既無漏，如何能持諸有漏識所知障種？」以此故知，體是有漏三界所攝。故《正法華》以其五道喻五百由旬。若變易身非界繫者，非五道攝，即應化城過五百由旬，何故但過三百？言是無漏出三界者，是得無漏人及出三界人所受生死，名為無漏及出三界。若名無漏即體無漏者，所知障亦應體無漏。《勝鬘經》云「阿羅漢辟支佛斷四種住地，無漏不盡，不得自在力，亦不作證。」無漏不盡者，是即無明住地，此所知障雖名無漏，實非無漏。變易亦爾。又若云：出三界即變易體，實是無漏出三界者，說名無為，應外生滅故。《勝鬘經》名為無為生死，第八既外無漏，現有生滅，體是有為，明變易生死體是有漏，是界所攝。《仁王般若》云「於三界外無別眾生故」。得人不等者，一切凡夫、定性二乘及不定性未迴心者，不得變易生死。唯諸不定二乘聖者迴心已去及頓悟菩薩初地已上皆容得受，以有學人及七地以前有未受者。如《瑜伽論》、《佛地經論》及《入大乘論》、《入楞伽經》廣說應知。問：何以得知定性二乘不受變易？答：《入楞伽》第四云「未證法無我，未得不思議變易生，故無分」，明說定性聲聞得受變易。第二復云「大慧！何者聲聞內身證得聖相？謂無常苦空」乃至云「得禪定解脫三昧道果三摩跋提，不退解脫故，離不思議熏習變易死故，內身證得生樂行法住聲聞地故。」此說定性，既云離不思議熏習變易死住涅槃，以此故知不得變易。問：云何得知不定種性未迴心前不受變易。答：即彼前文云「離不思議熏習變易死，住涅槃地。」又《瑜伽》、《佛地》、《顯揚》、《入大乘論》等，皆唯說不定迴心已去方受變易故。問：不定二乘亦未證法無我，應不得變易生。答：以能信證常隨入故，得變易生，不同定性。問：何以得知初地已上即得變易？答：《入楞伽》第五說三意生身，不唯八地已上故。然《入大乘論》云「同八住已上菩薩」，及《勝鬘》等云：阿羅漢辟支佛大力菩薩得者，據決定說。故并無違。發業受生不同，斷捨入位有異，此等義門廣如餘辨。 > First, the non-equivalence in name; second, the non-equivalence in substantial nature; third, the non-equivalence in the persons who attain them. > > Regarding the non-equivalence in name: First, considered in terms of faults, they differ. Following the Śrīmālādevī-sūtra, delimited \[death\] and transformative \[death\] are respectively named "the world bound by impermanence" and "the world sickened by impermanence." > > Second, considered in terms of the distinction between ordinary beings and noble ones: they are respectively called "conditioned birth-and-death" and "unconditioned birth-and-death," because of the distinction between having emptiness and lacking emptiness. > > Third, considered in terms of cognitive objects: the birth-and-death brought about when afflictions initiate karma is called the delimited cause, whereas the birth-and-death obtained with cognitive obscurations and the undefiled as conditions is called the inconceivable transformative death. > > Fourth, considered in terms of the distinction between defiled and undefiled conditions: delimited birth-and-death is also called intra-realm birth-and-death. Following the Anuttarāśraya-sūtra, it says: "Existence-and-existence birth-and-death, like the adversity of birth within the three realms." Transformative birth is also called extra-realm birth-and-death. The Buddhagotraśāstra says: "Because beyond the three realms there are three kinds of noble beings," down to saying: "Abiding in the undefiled realm, there are four adversary-obscurations." Since it speaks of persons outside the three realms, it is clear that their birth-and-death is called extra-realm. > > Fifth, considered in terms of the distinction between the force of karma and the force of samādhi: the ancient master Kuiji says, "In the \*Lakṣaṇābhāvaśāstra\*, delimited death is called the retribution body, and transformative death is called the transformation body." > > Sixth, according to the transformative \[kind\], considered in terms of stages and realizations, they differ: the fifth fascicle of the Laṅkāvatārasūtra calls them the three kinds of mind-made bodies. The sūtra says: "The Buddha told Mahāmati: There are three kinds of mind-made bodies. What are the three? First, the mind-made body of obtaining the bliss of samādhi and samāpatti; second, the mind-made body of truly comprehending the marks of phenomena; third, the mind-made body of spontaneous action born together with its kind." > > Seventh, considered in terms of nature and function, they differ: the two deaths are each divided into four kinds. Delimited birth-and-death is called the four adversities, and transformative is called the four kinds of birth-and-death. Hence the Anuttarāśraya-sūtra says: "Ānanda, within the three realms there are four kinds of adversity: first, affliction-adversity; second, karma-adversity; third, birth-adversity; fourth, fault-adversity. The expedient birth-and-death arising from the ground of the latency of ignorance is like the affliction-adversity within the three realms. The condition-and-cause birth-and-death arising from the ground of the latency of ignorance is like the karma-adversity within the three realms. The existence-and-existence birth-and-death arising from the ground of the latency of ignorance is like the birth-adversity within the three realms. The non-existence birth-and-death arising from the ground of the latency of ignorance is like the fault-adversity within the three realms." > > Regarding the non-equivalence in substantial nature: Delimited birth-and-death takes the delusions of the path of seeing as the primary initiator of karma, and the delusions of the path of cultivation as the primary moistener, producing the maturation of the six destinies within the three realms. The four or five aggregates constitute the substance of the delimited, and their substance is exclusively defiled, being subsumed under suffering and origination; because delusion, karma, and suffering are all named birth-and-death, as they all arise and cease. Transformative birth-and-death takes cognitive obscurations as a condition to give rise to undefiled conceptual karma, which aids and brings forth what pertains to the present body. Therefore, the karma extends across the three continents, the six desire \[heavens\], and the four dhyānas. It is the unmoving karma of dhyāna, excluding the places of adversity and the five pure abodes, which causes the produced five aggregates of the body to continue, becoming ever more superior and ever more marvelous. Reaching the Buddha ground constitutes the substance of the transformative; its substance extends to the defiled as well as the undefiled fruit, but is exclusively defiled \[in its primary maturation\], because the cause extends to both. > > Question: Why are the places of adversity excluded? > Answer: Having entered the path of seeing, eunuchs, hermaphrodites, women, and the places of adversity attain uncalculated cessation, so one never again experiences them. > > Question: Why are the pure abodes excluded? > Answer: Because there is no turning toward \[the Mahāyāna from there\]. The Mahāyānāvatāra says: "As the verse spoken by the venerable Kumāralāta states: 'All destinies are entirely transformations, / Excepting only the Pure Abode heavens. / Turning in various ways according to karma, / There is no place where one does not take birth. / By this it is known that the bodhisattvas / Constantly share in benefiting, / Converting and guiding them according to their taking birth. / Through the power of expedients, / Simply for the sake of sentient beings, without following afflictions, / They are bound by the karmic retribution of bodhi.'" Following the sense of this text, since it says they "constantly share in benefiting, converting and guiding them according to their taking birth," and since the pure abodes are excluded, it is clear that there is no benefiting \[there\]. Those \[dwellers\] attain the realization of Hīnayāna nirvāṇa on their own, unlike bodhisattvas. If they could turn back toward \[the Mahāyāna\], why would one not be born there to teach and guide them? > > Question: Why is the formless realm excluded? > Answer: Following the Abhidharmasamuccayavyākhyā, a bodhisattva who has attained noble status is not born into the formless realm, because the Hīnayāna noble ones \[there\] are of definitely fixed gotra. Furthermore, there are no five sense faculties that could be sustained as superior and marvelous for transformation; and further, they are not born again down into the lower two realms. > > Question: Why is it not accepted that bodhisattvas on the grounds and Hīnayāna aśaikṣas separately receive the five aggregates as a transformative body, such that the body aids old karma, diminishes the cause of the present body, causes it to have superior power, projects the fruit for a long time, and reaches birth in the Buddha stage? > Answer: Because the aśaikṣas of the two vehicles are submerged in emptiness, they do not take birth again after death. As for bodhisattvas of great power, the Daśabhūmivyākhyāna says: "Because for the sake of the benefit of future retribution, they are born in the place of wisdom of Maheśvara." Therefore, if one were to allow that they presently give rise to new undefiled karma that brings about distinct, directly produced transformative birth-and-death, why would it be called future retribution? Furthermore, the Mahāyānāvatāra says: "It asks: 'By what practice does the Tathāgata sever the fetters and achieve Buddhahood?' It answers: 'The sūtra says: "The Buddha told Ānanda: One who is able to cultivate the four bases of psychic power can abide for a kalpa or for many kalpas, until birth-and-death is exhausted." All sūtras alike state this. If you say one is without afflictions, I too am like that. If there are those who have affection and faith in me, I shall explain it for you.' It asks: 'How does one sustain lifespan?' It answers: 'An arhat is without afflictions, equal to an eighth-ground bodhisattva; because of well cultivating the bases of psychic power, they are able to abide in the world as they wish, down to exhausting birth-and-death.' \[It asks:\] 'Do Rāhula, Piṇḍola, and the others who abide fully in the world abide in the world with this very body, or do they abide with another body?' It answers: 'That they abide in the world with a real body has no such meaning. But that they abide for many kalpas with a transformation body—this is plausible.' It is also like what is said in the Mahāsāṃghika\[-vinaya\]: 'In order to convert bodhisattvas, the Tathāgata Blue-Eye dwelt in the Ābhāsvara Heaven together with a multitude of śrāvakas for immeasurable hundreds of thousands of koṭis of nayutas of kalpas.' Just as the śrāvakas in that heaven sustained their lifespans for many kalpas, one should know that in this realm too there are śrāvakas who can abide like this." Following this treatise text, it clearly speaks of sustaining lifespan without separately taking birth; therefore one knows that transformative \[death\] definitely aids old karma. Nor can it be said that this treatise explains the teachings of the first forty years. Why? All sūtras alike state this, and it also cites the Saddharmapuṇḍarīka to prove the meaning. Furthermore, the Buddhagotraśāstra says: "As for condition-and-cause birth-and-death, like those from the srotāpanna upward, they only use old karma." Since it says they use their old karma like that, it is clear it is not newly created. The new undefiled karma directly can produce it, but it only aids old karma. Furthermore, the Mahāparinirvāṇasūtra, fascicle thirty-four, says: "The undefiled has no retribution. If one allows that the undefiled directly produces transformative \[death\], this contradicts that." Furthermore, this agrees with the statements of the Yogācārabhūmi, the Buddhabhūmisūtraśāstra, and so on; since they speak of sustaining lifespan, it is clear it aids old karma. The eighth consciousness that is produced is caused to abide for a long time, down to the exhaustion of birth-and-death; hence it is defiled. However, where other places call it undefiled, as the Vijñaptimātratāsiddhi says: "It is spoken of relying on supporting conditions." Now to explain further: it is a person who has attained the undefiled who, on the basis of cognitive obscurations, gives rise to undefiled karma that aids the past to bring about the body; hence it is called undefiled. It is not that the transformative birth is substantially undefiled. Why? The primary substance of birth-and-death is the eighth consciousness. If it were undefiled, how would it differ from a Buddha? Furthermore, it would be wholesome, and should not receive perfuming. Furthermore, since it would be undefiled, how could it hold the seeds of defiled consciousnesses and cognitive obscurations? By this one knows that its substance is defiled and subsumed within the three realms. Thus the Zheng fahua jing uses the five destinies to allegorize the five hundred yojanas. If the transformative body were not bound to the realms and not subsumed within the five destinies, then the conjured city would exceed five hundred yojanas; why does it only exceed three hundred? When it is said to be undefiled and transcending the three realms, it is named undefiled and transcending the three realms because it is the birth-and-death undergone by persons who have attained the undefiled and persons who have transcended the three realms. If being called undefiled meant its substance were undefiled, then cognitive obscurations should also be substantially undefiled. The Śrīmālādevī-sūtra says: "Arhats and pratyekabuddhas sever the four kinds of latency grounds, but the undefiled is not exhausted; they do not obtain sovereign power, nor do they realize it." That "the undefiled is not exhausted" refers to the ground of the latency of ignorance; although this cognitive obscuration is called undefiled, in truth it is not undefiled. The transformative is also like this. Furthermore, if one says that transcending the three realms is the transformative substance itself, and it is truly an undefiled transcendence of the three realms, it would be called unconditioned and should be outside arising and ceasing. The Śrīmālādevī-sūtra calls it unconditioned birth-and-death. Since the eighth \[consciousness\] is outside the undefiled and presently possesses arising and ceasing, its substance is conditioned, making it clear that the substance of transformative birth-and-death is defiled and subsumed within the realms. The Renwang bore jing says: "Outside the three realms there are no distinct sentient beings." > > Regarding the non-equivalence in the persons who attain them: all ordinary beings, the two vehicles of fixed gotra, and those of unfixed gotra who have not yet turned their minds, do not attain transformative birth-and-death. Only the noble ones of the two vehicles of unfixed gotra from having turned their minds onward, and the suddenly awakened bodhisattvas from the first ground onward, can all receive it, though among those in training and before the seventh ground there are some who have not yet received it. As is broadly explained in the Yogācārabhūmi, the Buddhabhūmisūtraśāstra, the Mahāyānāvatāra, and the Laṅkāvatārasūtra, it should be known. > > Question: How is it known that the two vehicles of fixed gotra do not undergo the transformative? > Answer: The fourth fascicle of the Laṅkāvatāra says: "Because they have not realized the selflessness of phenomena and have not attained the inconceivable transformative birth, they have no share \[in it\]," clearly stating that śrāvakas of fixed gotra do not attain transformative birth. The second fascicle further says: "Mahāmati, what is the noble mark realized internally by śrāvakas? It is impermanence, suffering, emptiness," down to saying, "Having attained the path, fruit, and samāpatti of dhyāna, liberation, and samādhi, because their liberation does not regress, because they are free from the inconceivable transformative death through perfuming, and because they internally realize the practice of bliss of birth and abide in the śrāvaka ground." This speaks of the fixed gotra; since it says they are free from the inconceivable transformative death through perfuming and abide in nirvāṇa, by this one knows they do not attain the transformative. > > Question: How is it known that those of unfixed gotra do not undergo the transformative before turning their minds? > Answer: That very preceding text says: "Being free from the inconceivable transformative death through perfuming, they abide in the ground of nirvāṇa." Furthermore, the Yogācāra, the Buddhabhūmi, the Prakaraṇāryavācā, the Mahāyānāvatāra, and others only say that those of unfixed gotra undergo the transformative only after having turned their minds. > > Question: The two vehicles of unfixed gotra have also not realized the selflessness of phenomena; they should not attain transformative birth. > Answer: Because they are able to enter into it continuously with faithful realization, they attain transformative birth, unlike the fixed gotra. > > Question: How is it known that those from the first ground onward attain the transformative? > Answer: The fifth fascicle of the Laṅkāvatāra speaks of three mind-made bodies, not only from the eighth ground onward. However, when the Mahāyānāvatāra says "equal to bodhisattvas of the eighth stage and above," and the Śrīmālā and so on say that arhats, pratyekabuddhas, and bodhisattvas of great power attain it, these are stated based on certainty. Thus there is no contradiction. The differences in initiating karma and undergoing birth, and the distinctions in severing, relinquishing, and entering stages—such doctrinal approaches are broadly distinguished as in other places. > — English (machine translation) (machine translation) - [Previous: 4.12](https://indike.org/pramana/in.bauddha.taisho.1863.4.12) - [Next: 4.14](https://indike.org/pramana/in.bauddha.taisho.1863.4.14) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1863.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1863~en-mt.4.13) — English, machine translation ## Linked texts (3) - [成唯識論掌中樞要](https://indike.org/pramana/in.bauddha.taisho.1831.2.223) — Classical Chinese - [入大乘論](https://indike.org/pramana/in.bauddha.sanskrit.marga.mahayanavatara*zh-daotai.2.38) — Classical Chinese - [佛說無上依經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.anuttarasrayasutra*zh-paramartha.1.37) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1863.4.13](https://indike.org/pramana/in.bauddha.taisho.1863.4.13) · Pramāṇa