翻譯名義集 6.63

6.63

【末剌諵（女咸切）】此云死。《勝鬘》云：「生者新諸根生，死者故諸根滅。」《正法念經》云：「臨終四大為害，謂之四大不調，有四種死。若風大不調，一切身分，互相割裂，從足至頂，分散如沙。」又〈一乘章〉云：「有二種死，何等為二？謂分段死（壽有分限，身有形段），不思議變易死（因移果易，故名變易）。分段死者，謂虛偽眾生。不思議變易死者，謂阿羅漢辟支佛大力菩薩意生身。」又云：「以分段死，故說阿羅漢辟支佛智，我生已盡，得有餘果證，故說梵行已立；凡夫人天所不能辦，七種學人先所未作，虛偽煩惱斷，故說所作已辦；阿羅漢辟支佛所斷煩惱，更不能受後有，故說不受後有。」《攝大乘》明七種生死：一分段，謂三界果報；二流來，謂有識之初；三反出，謂背妄之始；四方便，謂入滅二乘；五因緣，謂初地已上；六有後，謂第十地；七無後，謂金剛心。《北史》李士謙字子約，善談名理。嘗有客，坐不信佛家報應義。士謙諭之曰：「積善餘慶，積惡餘殃，此非休咎耶？佛經云：『輪轉五道，無復窮已。』此則賈誼所言，千變萬化，未始有極，忽然為人之謂也。佛道未來，其賢者已知其然矣。至若鯀為黃熊（音雄），褒君為龍，牛哀為猛獸，彭生為豕，如意為犬，鄧艾為牛，羊祜前身李氏之子，此非佛家變化異形之謂乎！」

[Maraṇa] here translated as 'death'. The *Śrīmālādevī-sūtra* says: 'Birth means the arising of new sense faculties; death means the destruction of old sense faculties.' The *Saddharmasmṛtyupasthāna-sūtra* says: 'At the time of death, the four great elements cause injury, which is called disharmony of the four great elements; there are four kinds of death. If the wind element is disharmonious, all parts of the body are cut and severed one from another, disintegrating from foot to crown like sand.' Furthermore, the *Yichengzhang* says: 'There are two kinds of death. What are the two? They are: delimited death (where lifespan has a determined limit and the body has a physical form) and inconceivable transformative death (where the causes shift and the fruits change, hence called transformative). Delimited death refers to deceptive sentient beings. Inconceivable transformative death refers to arhats, pratyekabuddhas, and great-powered bodhisattvas with mind-made bodies.' It also says: 'Because delimited death is ended, it is said of the wisdom of arhats and pratyekabuddhas: "My births are exhausted"; because they have realized the fruit with remainder, it is said: "The holy life has been established"; because they have severed deceptive afflictions, which ordinary humans and gods cannot achieve and the seven types of learners have not yet completed, it is said: "What was to be done has been done"; and because the afflictions severed by arhats and pratyekabuddhas can no longer receive future existence, it is said: "There will be no further receiving of existence."' The *Mahāyānasaṃgraha* clarifies seven kinds of life and death: first, delimited, which refers to the retribution in the three realms; second, flowing-in, which refers to the beginning of possessing consciousness; third, turning back and departing, which refers to the beginning of turning away from delusion; fourth, expedient, which refers to the two vehicles entering extinction; fifth, causal condition, which refers to the first bhūmi and above; sixth, having an aftermath, which refers to the tenth bhūmi; seventh, without aftermath, which refers to the adamantine mind. In the *History of the Northern Dynasties*, Li Shiqian, whose courtesy name was Ziyue, was skilled in discussing principles of names. Once a guest was seated who did not believe in the Buddhist teaching of retribution. Shiqian admonished him, saying: '"He who accumulates goodness will have surplus blessings, and he who accumulates evil will have surplus calamity"—is this not good fortune and misfortune? The Buddhist sūtras say: "Revolving in the five destinies, there is no end." This is precisely what Jia Yi meant by: "Thousands of transformations and ten thousand changes have never had an ultimate limit, suddenly becoming human." Before the Buddhist Way arrived, the worthy already knew it to be so. As for Gun turning into a yellow bear, the Lord of Bao turning into a dragon, Niu Ai turning into a fierce beast, Pengsheng turning into a boar, Ruyi turning into a dog, Deng Ai turning into an ox, and Yang Hu being in his prior life the son of the Li clan—is this not what the Buddhists refer to as transformation into different forms!'