安樂集 1.106

1.106

第三門中有五番：第一、明從無始劫來，在此輪迴無窮，受身無數者。如《智度論》云：「在於人中，或張家死、王家生；王家死、李家生。如是盡閻浮提界，或重生或異家生，或南閻浮提死，西拘耶尼生。如閻浮提，餘三天下亦如是。如四天下死，生四天王天亦如是；或四天王天死，忉利天生；忉利天死，生餘上四天亦如是。色界有十八重天，無色界有四重天，此死生彼，一一皆遍亦如是。或色界死，生阿鼻地獄；阿鼻地獄中死，生餘輕繫地獄；輕繫地獄中死，生畜生中；畜生中死，生餓鬼道中；餓鬼道中死，或生人、天中。如是輪迴六道，受苦、樂二報，生死無窮，胎生既爾，餘三生亦如是。」是故《正法念經》云：「菩薩化生，告諸天眾云：『凡人經此百千生，著樂放逸不修道，不覺往福侵已盡，還墮三塗受眾苦。』」是故《涅槃經》云：「此身苦所集，一切皆不淨，扼縛癰瘡等，根本無義利。上至諸天身，皆亦復如是。」是故又彼經云：「勸修不放逸。何以故？夫放逸者，是眾惡之本；不放逸者，乃是眾善之源。如日、月光，諸明中最；不放逸法，亦復如是，於諸善法，為最為上。亦如須彌山王，於諸山中為最為上；不放逸法亦復如是，於諸善法中，為最為上。何以故？一切惡法，猶放逸而生；一切善法，不放逸為本。」

Within the third section there are five items: First, explaining that from beginningless kalpas onward, beings have transmigrated endlessly here, receiving countless bodies. As the Da zhidu lun states: 'Among human beings, one may die in the Zhang family and be born in the Wang family; die in the Wang family and be born in the Li family. In this manner, throughout the whole realm of Jambudvīpa, one is either born again [in the same family] or born in a different family; or dies in southern Jambudvīpa and is born in western Aparagodānīya. As with Jambudvīpa, so too with the other three continents. Just as one dies in the four continents and is born in the heaven of the Four Heavenly Kings, it is also thus; or one dies in the heaven of the Four Heavenly Kings and is born in the Trāyastriṃśa Heaven; dies in the Trāyastriṃśa Heaven and is born in the other four higher heavens, it is also thus. The form realm has eighteen heavens and the formless realm has four heavens; dying here and being born there, pervading each and every one, it is also thus. Or one dies in the form realm and is born in the Avīci Hell; dies in the Avīci Hell and is born in the other hells of lighter confinement; dies in the hells of lighter confinement and is born among animals; dies among animals and is born in the destiny of hungry ghosts; dies in the destiny of hungry ghosts and is born among humans or devas. Transmigrating through the six destinies in this way, experiencing the two retributions of suffering and pleasure, saṃsāra is endless. Just as it is with womb-born beings, so too it is with the other three modes of birth.' For this reason, the Saddharmasmṛtyupasthāna-sūtra states: 'A bodhisattva, manifesting by transformation, addressed the host of devas, saying: "Ordinary mortals pass through hundreds of thousands of lifetimes here, indulging in pleasures, negligent, and failing to cultivate the path; unaware that their past blessings have been completely worn away, they fall back into the three bad destinies to undergo manifold sufferings."' For this reason, the Nirvāṇa-sūtra states: 'This body is an accumulation of suffering, entirely impure, bound by fetters, an ulcerous boil, fundamentally without benefit. Up to the bodies of the devas, all are likewise.' For this reason, that sūtra also states: 'It urges the cultivation of heedfulness. Why? Negligence is the root of all evils; heedfulness is the fountainhead of all goods. Just as the light of the sun and moon is the foremost among all luminaries, the dharma of heedfulness is also like this, being the foremost and supreme among all wholesome dharmas. And just as Mount Sumeru is the king, foremost and supreme among all mountains, the dharma of heedfulness is also like this, being the foremost and supreme among all wholesome dharmas. Why? All evil dharmas arise from negligence; all wholesome dharmas take heedfulness as their root.'