華嚴經內章門等雜孔目章 3.84

3.84

生者有二：一分段生、二變易生。分別有二十八門：一、三界，謂欲界、色界、無色界。二、四識住，謂色識住、受識住、想識住、行識住。為識所住，故名識住，出《毘曇》。三、四生，謂卵生、胎生、濕生、化生。報起所依，故名為生。四、四食，謂段食、觸食、思食、識食。五、二受，謂身受，五識相應名身受，意識相應名心受。六、三受，謂苦受、樂受、不苦不樂受。七、五受，謂苦、樂、憂、喜、捨。八、六受，謂眼觸所生受，乃至意觸所生受。九、一百八受，如《大論》說，眼見色思惟分別，心生喜、生憂、生捨，乃至意識亦爾。是十八受中，有淨、有垢，是三十六。三世各有三十六，為一百八受。亦可分喜為三，上、中、下。憂、捨各三。一根有九，六根之後有五十四受。現智、比智所緣去來諸受，有五十四受，現比之境故，受有一百八。十、五果，一增上果、二依果、三報果、四功用果、五解脫果。酬因故名果。十一、六道，謂地獄、畜生、餓鬼、人、天、阿修羅。十二、六界，謂地、水、火、風、空、識。十三、七識住，謂欲界人天為一、色界下三禪為三、無色下三天為三、是識樂住、故名識住。十四、八福生處，謂人中富貴為一、六欲天中富貴為六、初禪梵天為一，福報此中最多，故說此八。十五、八世法，謂利、衰、毀、譽、稱、譏、苦、樂。十六唯識。十七、九眾生居，謂於七識住上，加無想天及非想天為九。十八、二十五有，謂四有、四惡趣、梵王、六欲天、無想及淨居、四空及四禪。十九、十二因緣。即三緣生也。謂自性受用愛非愛取別時，增上生義故，入生分攝。二十、五陰，謂色、受、想、行、識。二十一、十二入，謂六根、六塵。二十二、十八界，謂六根、六塵、六識。二十三、三十六物，謂一髮、二毛、三爪、四齒、五皮、六肉、七骨、八髓、九筋、十脈、十一脾、十二腎、十三心、十四肝、十五肺、十六大腸、十七小腸、十八胃、十九胞、二十糞、二十一尿、二十二垢、二十三汗、二十四膽、二十五結𦡲、二十六第、二十七唾、二十八膿、二十九血、三十黃陰、三十一白陰、三十二肪、三十三𦙽、三十四腦、三十五腦膜、三十六精。二十四、四種生死，謂方便生死、因緣生死、有有生死、無有生死。又有三種生死，謂三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。三昧樂者，位在十地。世間上分第三地定位，名為三昧。得四地五地無流智理，剋成學無學，順理悅意故名樂。乘定勢力任意，故名意生身。覺法自性性者，無相正智得無分別理，是一切法性，故名法自性性者。諸法性性者，住之體性也。意生者，隨理自在如意現生，故名意生。種類俱生者，種類隨其事種類。俱生者，即事遍應，無二無別，名俱生也。應而無作，猶如天鼓，無作業心，故名無行作。即事無相，隨機起意自在，名意生身。望後佛為生死，望前不足，名意生身。問：何故煩惱稠林即分始終二教兩別，業及生稠林則無分相？答：煩惱是生死本，為此須分。業生二種，以是末相，準前煩惱義即可知。問：變易生死是無流，何故入生稠林攝？答：變易生死，本教興意，為顯佛法漸漸深遠，將變易死在分段後，顯其終教漸漸甚深。據理論之，變易生死只是分段細相。所以知之，中陰本立為分段身，求生方便，故立中陰。如《十住經》說，中陰之身，乃至涅槃菩提亦有中陰，但微細漸深，唯佛境界。據此文證，當知變易生死只是分段細相為其變易，二十五中陰身是其報分。其陰大分受，經七日為一限。於中不定，或一日二日三日四日，乃至經劫。佛亦於中出世教化，入般涅槃，如《十住經》說。又如梁《攝論》，佛二十年中處中陰身。又如《地論》，其中陰身，亦得造業有其熏習。二十六、三想，謂怨、親、中人。二十七、四想，謂無常常想，乃至不淨淨想，於中簡其取性。二十八、八識想，謂八識想由同生滅故。上來所說生稠林義，通其小乘及人天等。若凡夫，具人生相。若在二乘，無有別人，但有實生種類眾同分等。若依初教，生相即空。若據終教，其生即如。若一乘所目，即屬一乘。若約別教，即八萬四千塵勞等相，即應因陀羅及微細義。餘如別章。

Regarding birth, there are two kinds: first, samsaric birth in portions; second, inconceivable transformation birth. By distinction, there are twenty-eight gates: First, the three realms, namely the desire realm, the form realm, and the formless realm. Second, the four abodes of consciousness, namely consciousness abiding in form, consciousness abiding in sensation, consciousness abiding in perception, and consciousness abiding in formations. Because they are what consciousness abides in, they are called the abodes of consciousness, derived from the Abhidharma. Third, the four modes of birth, namely egg-born, womb-born, moisture-born, and apparitionally born. Because they are that upon which retribution arises and relies, they are named births. Fourth, the four foods, namely material food, contact food, volitional food, and consciousness food. Fifth, the two feelings, namely bodily feeling—associated with the five consciousnesses it is called bodily feeling, and associated with mental consciousness it is called mental feeling. Sixth, the three feelings, namely painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Seventh, the five feelings, namely pain, pleasure, grief, joy, and equanimity. Eighth, the six feelings, namely feelings arisen from eye-contact, up to feelings arisen from mind-contact. Ninth, the one hundred and eight feelings: as stated in the Mahāprajñāpāramitopadeśa, the eye sees form and cogitating and discriminating, the mind generates joy, generates grief, or generates equanimity, and so on up to the mental consciousness as well. Within these eighteen feelings, there are pure ones and defiled ones, making thirty-six. Across the three periods of time there are thirty-six for each, making one hundred and eight feelings. Alternatively, one may divide joy into three: superior, middling, and inferior. Grief and equanimity each have three as well. One sense-faculty has nine; following the six faculties there are fifty-four feelings. The past and future feelings cognized by direct cognition and inferential cognition comprise fifty-four feelings; because they are objects of the direct and inferential, feelings comprise one hundred and eight. Tenth, the five fruits: 1. the sovereign fruit, 2. the fruit of reliance, 3. the retribution fruit, 4. the fruit of exertion, 5. the fruit of liberation. Because they recompense causes, they are named fruits. Eleventh, the six destinies, namely hell, animals, hungry ghosts, humans, gods, and asuras. Twelfth, the six elements, namely earth, water, fire, wind, space, and consciousness. Thirteenth, the seven stations of consciousness, namely humans and gods of the desire realm as one; the lower three dhyānas of the form realm as three; and the lower three heavens of the formless realm as three; because consciousness delights in abiding here, they are called stations of consciousness. Fourteenth, the eight places of rebirth through merit, namely wealth and nobility among humans as one; wealth and nobility in the six desire heavens as six; and the Brahmā heaven of the first dhyāna as one; since karmic retribution of merit is greatest among these, these eight are spoken of. Fifteenth, the eight worldly dharmas, namely gain, loss, disgrace, fame, praise, blame, suffering, and pleasure. Sixteenth, representation-only. Seventeenth, the nine abodes of sentient beings: that is, on top of the seven stations of consciousness, adding the heaven without perception and the heaven of neither perception nor non-perception makes nine. Eighteenth, the twenty-five states of existence, namely the four states of existence, the four evil destinies, the Brahmā King, the six desire heavens, the unperceiving and the pure abodes, the four formless heavens, and the four dhyānas. Nineteenth, the twelve links of dependent origination. These are the three conditions of arising: when the self-nature of enjoyment of the loved and unloved grasps distinct periods, through the sense of augmenting arising, they are subsumed under the category of birth. Twentieth, the five aggregates, namely form, feeling, perception, formations, and consciousness. Twenty-first, the twelve sense bases, namely the six faculties and the six dusts. Twenty-second, the eighteen elements, namely the six faculties, the six dusts, and the six consciousnesses. Twenty-third, the thirty-six bodily parts: 1. head hair, 2. body hair, 3. nails, 4. teeth, 5. skin, 6. flesh, 7. bone, 8. marrow, 9. sinews, 10. blood vessels, 11. spleen, 12. kidneys, 13. heart, 14. liver, 15. lungs, 16. large intestine, 17. small intestine, 18. stomach, 19. bladder, 20. feces, 21. urine, 22. grime, 23. sweat, 24. bile, 25. mucus, 26. tears, 27. saliva, 28. pus, 29. blood, 30. yellow fat, 31. white fat, 32. grease, 33. marrow-oil, 34. brain, 35. cranial membrane, 36. semen. Twenty-fourth, the four kinds of saṃsāra, namely expedient saṃsāra, causal-condition saṃsāra, saṃsāra of existence, and saṃsāra of non-existence. Furthermore, there are three kinds of saṃsāra, namely the mind-made body enjoying the bliss of samādhi, the mind-made body awakening to the self-nature of dharmas, and the kind-simultaneously-arisen effortless mind-made body. For 'bliss of samādhi', its stage is on the ten grounds. The upper part of the mundane, the stage of the third ground's concentration, is named samādhi. Attaining the untainted wisdom and principle of the fourth and fifth grounds, realizing the learner and non-learner, conforming to principle and pleasing the mind, it is therefore named bliss. Riding on the power of concentration and following the mind at will, it is therefore called a mind-made body. For 'awakening to the self-nature of dharmas', non-conceptual correct wisdom attains the non-discriminating principle; this is the nature of all dharmas, hence it is called the self-nature of dharmas. The nature of dharmas' nature is the essence of their abiding. 'Mind-made' means manifesting birth at will and unhindered in accord with principle, hence named mind-made. For 'kind-simultaneously-arisen', 'kind' means following the kinds of phenomena. 'Simultaneously arisen' means universally responding to phenomena without duality or distinction, hence called simultaneously arisen. Responding without fabrication, like a celestial drum lacking a mind of karmic action, it is therefore named effortless. Phenomena being devoid of characteristics, generating volition according to the capacity [of beings] with sovereignty, it is called a mind-made body. Looked at from the perspective of the later Buddha, it is saṃsāra; looked at from the perspective of the previous, it is incomplete, hence called a mind-made body. Question: Why is it that the dense forest of afflictions is divided into the two distinct teachings of initial and final, whereas the dense forests of karma and birth have no differentiated characteristics? Answer: Affliction is the root of saṃsāra; for this reason it must be divided. Karma and birth, being secondary characteristics, can be understood by analogy with the previous meaning of affliction. Question: Inconceivable transformation saṃsāra is untainted; why is it subsumed within the dense forest of birth? Answer: The original intention of the teaching regarding inconceivable transformation saṃsāra was to reveal that the Buddha's Dharma is progressively profound and far-reaching; by placing transformation death after death in portions, it reveals that its final teaching is progressively profound. Discoursed in terms of principle, transformation saṃsāra is merely the subtle characteristic of portions. How is this known? The intermediate state was originally posited as a body in portions, an expedient for seeking birth, and hence the intermediate state was established. As stated in the Daśabhūmika Sūtra, for the body of the intermediate state, even up to nirvāṇa and bodhi there is also an intermediate state, but it is subtle and progressively profound, an object solely of the Buddha. Based on this textual evidence, one should know that transformation saṃsāra is merely the subtle characteristic of portions functioning as its transformation; the twenty-fifth, the intermediate state body, is its retribution component. That intermediate state largely undergoes existence taking seven days as a single period. Within it, it is indeterminate: perhaps one day, two days, three days, or four days, even lasting for kalpas. The Buddha also appears in the world within it to teach and transform, entering parinirvāṇa, as stated in the Daśabhūmika Sūtra. Furthermore, as in the Liang translation of the Mahāyānasaṃgraha, the Buddha remained in an intermediate state body for twenty years. Furthermore, as in the Daśabhūmika-śāstra, that intermediate state body can also create karma and have its perfuming. Twenty-sixth, the three perceptions, namely enemies, kin, and neutral persons. Twenty-seventh, the four perceptions, namely the perception of the permanent in the impermanent, and so forth up to the perception of the pure in the impure, within which grasping-nature is critically distinguished. Twenty-eighth, the perceptions of the eight consciousnesses, namely the perceptions of the eight consciousnesses arising from sharing the same arising and ceasing. The meaning of the dense forest of birth explained above extends to the Hīnayāna, humans, gods, and so on. For ordinary persons, they possess the human characteristics of birth. For the two vehicles, there are no individual persons, but only the real birth, kinds, generic resemblance, and so forth. If relying on the initial teaching, the characteristics of birth are empty. If based on the final teaching, that birth is Thusness. If viewed by the Ekayāna, it belongs to the Ekayāna. If according to the distinct teaching, it is the eighty-four thousand characteristics of defilement and toil, corresponding to the meanings of Indra and subtlety. The rest is as in the other chapters.