華嚴一乘成佛妙義 1.25.2

1.25.2

」諸師釋不同。 一師云：約三學別地，三地是定。 若約六度，五地是定。 故云三四五名三昧樂受意生身。 第六地般槃若現前，故六七八地名如實覺知諸行智意生身。 而言第八者，舉其終也。 九地已上名種類無作行意生身。 第二師云：第一略初二地，故言三四五。 第二亦略初二，故云第八地。 理實而言，第一通前五地，第二通六七八三地，第三通九十二地。 第三師云：次第二於第八地，則知第一七地已還，而唯云三四五者，此中略先後也。 以實而言，第一通前七地，第二唯第八地，第三九十二地。 又四卷《楞伽》云「第一名三昧樂受樂生身」，今依《佛性論》。 真諦師釋：《勝鬘經》三種意生身者，是三乘種性聖人。 入初地已上受意生身故名三種，非是楞伽經中三昧樂等三種意生身也。 故《佛地論》云「有有生死者是三種聖人意所身，無有生死者是三種聖人意所生最後身依生。 」梁論八地已上是有有生死，金剛菩薩是無有生死。 此二生死既《佛性論》皆言三種聖人，故知三乘種姓至八地已上受有有生死，從本種姓為名，名羅漢、辟支、大力菩薩。 故《楞伽經》第七卷云「『大慧！ 聲聞辟支佛於第八地菩薩中，樂著寂滅三昧樂門，醉故不能善知，唯息見隨自相同相熏習障礙故、隨人無我見過故、以分別心名為涅槃，而不能知諸法寂滅。 』大慧菩薩白佛言：『世尊說聲聞、辟支佛入第八地寂滅樂門。 如來後說聲聞、辟支佛不知但是自心分別。 後說聲聞得人無我而不得法無我空。 若如是說，聲聞、辟支佛尚未能證初地之法，何況八地寂滅樂門？ 』佛告大慧：『聲聞有二：言八八地寂滅門者，此是先修菩薩行者，隨聲聞地還依本心修菩薩行，同入八地寂滅門，非增上慢寂滅聲聞，以彼不能入菩薩行，未曾覺知三界唯心、未曾修行菩薩諸法、未曾修行諸波羅蜜十地之行，是故決定寂滅聲聞不能證彼菩薩所行寂滅樂門。 』」問：何故得生死名？ 答：通名變易生死者，轉變改易。 若生若死，並是就相為名，別名方便因緣。 此二約用，有有無有對後為名。 故《佛性論》云「有有生死如上流般阿那含人，於第二生中般涅槃者餘有一生故，故名有有。 無有生死是變易生死最後身故，復更無生死，故名無有也。 」問：約位判云何？ 答：若約頓悟，八地已上受變易生，由此已上煩惱不起，無容更受分段生故。 若漸悟者，七地已還亦受變易。 若約四種，據通而言位位皆有。 若據位別，唯依梁論。 二十二無明感十一麁報中，初八無月感四麁重，是方便生死，故知方便在前四地。 次六無明感三麁重，是因緣生死，故知因緣在五六七地。 次六無明感三麁重，是有有生死，故知有有在八九十地。 次二無明感一麁重，是無有生死，故知無有是金剛位。 若是方便及因緣并有有生死，自地起、自地斷。 若無有生死，障佛地，金剛斷。 所以爾者？ 十地是學位故，自地障、自地斷。 佛地無學位故，佛地障、金剛斷。 問：若如前說方便因緣乃是變易方便因緣非正生死，何故皆言所感麁重報是變易耶？ 答：若是漸悟方便因緣位中，即是分段，名麁重報。 若望後說，初之四地相同凡夫，無明增強，遠與八地已上變易生死為其方便。 五六七地相同二乘及初修菩薩，修無流道，亦與八地已上所感變易為資助因也。 若後二種正變易體，慧遠師云：說二生死各有六重。 所言分段六重者，惡道三重與善道三重也。 問：惡道三重如何？ 答：一凡夫所受分段惡業為因、四住地為緣； 二十信所受分段惡業為因、四住地為緣、悲願為隨助； 三種性已上乃至初地，所受分段惡業為因、悲願為正緣、四住地為隨助。 約此三重為惡道分段。 問：善道三重分段如何？ 答：一凡夫、二乘、大乘十信所受分段善業為因，四住地為緣； 二種性解行所受分段善業為因，四住地為正緣，悲願為隨助；

" Various masters explain [this] differently. One master says: In terms of the three trainings distinguishing the stages, the third stage is concentration. If in terms of the six perfections, the fifth stage is concentration. Therefore it is said that the third, fourth, and fifth [stages] are called the mind-made body enjoying the bliss of samādhi. In the sixth stage prajñā manifests directly, and therefore the sixth, seventh, and eighth stages are called the mind-made body of the wisdom that knows all activities as they truly are. As for mentioning the eighth [stage], it names its conclusion. From the ninth stage upward it is called the mind-made body of unconditioned action according to kind. The second master says: The first [description] omits the first two stages, and therefore speaks of the third, fourth, and fifth. The second [description] also omits the first two [of its set], and therefore speaks of the eighth stage. Strictly speaking, the first applies across the first five stages, the second applies across the three stages of the sixth, seventh, and eighth, and the third applies to the ninth through twelfth stages. The third master says: Since the second [set] follows up to the eighth stage, one knows that the first [reaches] back down through the seventh stage; yet it only mentions the third, fourth, and fifth because it omits those before and after. Speaking in terms of reality, the first applies across the first seven stages, the second is solely the eighth stage, and the third is the ninth through twelfth stages. Furthermore, the four-fascicle Laṅkāvatāra says, "The first is called the mind-born body enjoying the bliss of samādhi"; here we rely on the Fo xing lun. Master Paramārtha explains: The three kinds of mind-made bodies in the Śrīmālādevī Sūtra refer to the noble ones of the lineages of the Three Vehicles. Entering from the first stage upward, they receive mind-made bodies, hence they are called three kinds; they are not the three kinds of mind-made bodies such as [the one enjoying] the bliss of samādhi in the Laṅkāvatāra Sūtra. Thus the Fo di jing lun states: "Existence-possessing saṃsāra is the mind-made body of the three kinds of noble ones; non-existence-possessing saṃsāra is the final basis-born body produced from the mind of the three kinds of noble ones." In the Liang Treatise, from the eighth stage upward is existence-possessing saṃsāra, and the adamantine bodhisattva is non-existence-possessing saṃsāra. Since for both of these [kinds of] saṃsāra the Fo xing lun speaks of the three kinds of noble ones, one knows that when the lineages of the Three Vehicles reach the eighth stage and upward, they receive existence-possessing saṃsāra; named after their original lineages, they are called arhats, pratyekabuddhas, and bodhisattvas of great power. Therefore the seventh fascicle of the Laṅkāvatāra Sūtra states: "'Mahāmati! Śrāvakas and pratyekabuddhas among bodhisattvas of the eighth stage delight in and are attached to the gate of the bliss of tranquil samādhi; because they are intoxicated, they cannot know [it] properly. Solely due to the cessation of views and the obstructions of perfuming that follow their own characteristics and common characteristics, following the error of the view of personal selflessness, they call it nirvāṇa with a conceptual mind, yet cannot know the quiescence of all dharmas.' Bodhisattva Mahāmati said to the Buddha: 'The World-Honoured One says that śrāvakas and pratyekabuddhas enter the gate of tranquil bliss of the eighth stage. The Tathāgata later says that śrāvakas and pratyekabuddhas do not know that it is merely the discrimination of their own minds. Later he says that śrāvakas attain personal selflessness but do not attain the emptiness of phenomenal selflessness. If it is spoken of in this way, śrāvakas and pratyekabuddhas are not yet able to realize the dharma of the first stage, how much less the gate of tranquil bliss of the eighth stage?' The Buddha told Mahāmati: 'There are two kinds of śrāvakas. In speaking of the gate of quiescence of the eighth stage, these are those who previously cultivated the bodhisattva practices: conforming to the śrāvaka stage, they again rely on their original aspiration to cultivate the bodhisattva practices and together enter the gate of quiescence of the eighth stage. They are not the excessively proud, quiescent śrāvakas, because the latter cannot enter the bodhisattva practices, have never awakened to the fact that the three realms are mind-only, have never cultivated the bodhisattva dharmas, and have never cultivated the practices of the perfections and the ten stages. For this reason, definitively quiescent śrāvakas cannot realize that gate of tranquil bliss practiced by bodhisattvas.'" Question: Why do they receive the name of saṃsāra? Answer: It is universally called transformative saṃsāra because of transformation and alteration. Both birth and death are named in terms of characteristics; their distinct names are expedient-means and cause-and-condition. These two are in terms of function; existence-possessing and non-existence-possessing are named in contrast to what follows. Thus the Fo xing lun states: "Existence-possessing saṃsāra is like the higher-flowing anāgāmin who attains parinirvāṇa in a second birth; because there remains one birth, it is called existence-possessing. Non-existence-possessing saṃsāra is because it is the final body of transformative saṃsāra; there is no further saṃsāra, hence it is called non-existence-possessing." Question: How is it determined in terms of stage? Answer: In terms of sudden awakening, from the eighth stage upward they receive transformative birth, because from here upward afflictions do not arise, and they can no longer receive delimited birth. For gradual awakeners, from the seventh stage downward they also receive transformative [birth]. In terms of the four kinds, generally speaking, every single stage has them. If in terms of distinctions of stages, we rely solely on the Liang Treatise. Among the twenty-two [kinds of] ignorance that induce the eleven coarse retributions, the first eight kinds of ignorance induce four coarse-heavinesses, which is expedient-means saṃsāra; hence we know that expedient-means is in the first four stages. The next six kinds of ignorance induce three coarse-heavinesses, which is cause-and-condition saṃsāra; hence we know that cause-and-condition is in the fifth, sixth, and seventh stages. The next six kinds of ignorance induce three coarse-heavinesses, which is existence-possessing saṃsāra; hence we know that existence-possessing is in the eighth, ninth, and tenth stages. The next two kinds of ignorance induce one coarse-heaviness, which is non-existence-possessing saṃsāra; hence we know that non-existence-possessing is the adamantine stage. As for expedient-means and cause-and-condition together with existence-possessing saṃsāra, they arise in their own stages and are severed in their own stages. Non-existence-possessing saṃsāra obstructs the Buddha stage and is severed by the adamantine [concentration]. Why is this? The ten stages are stages of learning; hence they obstruct their own stages and are severed in their own stages. The Buddha stage is the stage beyond learning; hence it is an obstruction to the Buddha stage and is severed by the adamantine [concentration]. Question: If as stated before, expedient-means and cause-and-condition are merely the expedient-means and causes-and-conditions of transformation and not primary saṃsāra, why is it in all cases said that the coarse-heavy retributions induced are transformative? Answer: In the stages of expedient-means and cause-and-condition for gradual awakeners, they are delimited [saṃsāra] and are called coarse-heavy retributions. If viewed with respect to what follows: the initial four stages are similar to ordinary persons, where ignorance is strong, distantly serving as expedient-means for the transformative saṃsāra from the eighth stage upward. The fifth, sixth, and seventh stages are similar to the two vehicles and newly cultivating bodhisattvas, cultivating the undefiled path, which also serves as a supporting cause for the transformation induced from the eighth stage upward. As for the latter two kinds, they are the primary substance of transformation. Master Huiyuan says: It is said that the two kinds of saṃsāra each have six levels. That which is called the six levels of delimited [saṃsāra] consists of three levels of evil destinies and three levels of good destinies. Question: What are the three levels of evil destinies? Answer: First, the delimited [saṃsāra] received by ordinary persons has evil karma as its cause and the four dwelling stages as its condition; second, the delimited [saṃsāra] received in the ten faiths has evil karma as its cause, the four dwelling stages as its condition, and compassionate vows as an accompanying aid; third, from the lineage upward up to the first stage, the delimited [saṃsāra] received has evil karma as its cause, compassionate vows as its primary condition, and the four dwelling stages as an accompanying aid. In terms of these three levels, they are the delimited [saṃsāra] of evil destinies. Question: What are the three levels of delimited [saṃsāra] of good destinies? Answer: First, the delimited [saṃsāra] received by ordinary persons, the two vehicles, and the Mahāyāna ten faiths has good karma as its cause and the four dwelling stages as its condition; second, [that received in the stages of] lineage and understanding-practice has good karma as its cause, the four dwelling stages as its primary condition, and compassionate vows as an accompanying aid;