金剛般若經旨贊 1.20

1.20

經。若卵生至非無想　贊曰。次辨差別也。謂以三類。顯生差別。卵生等者。受生別故。若有色等。依正別故。若有相等。境界別故。受生別者。卵等異故。五蘊初起。名之為生。依聲方出。名為卵生。含藏而起。名曰胎生。假潤而興曰濕生。無而忽有稱化生。由內思業外聲胎藏濕潤四緣。而蘊生起。於四緣中。卵生具四。胎生具三。濕生具二。化生唯一。謂內思業。藉緣多少。如是次第。以此四生。攝五趣者。如俱舍論頌此義云。人傍生具四。地獄及諸天。中有唯化生。鬼通胎化二。多少勝劣。如餘處明。依止差別。即身異也。身通五蘊及四蘊成。若具五蘊。而成身者。名為有色。即欲界二十處。色界十七處。皆有形質故。若唯四蘊而成身者。名為無色。則空處等。無色四天。厭色生彼。無形質故。雖有定果色。而無業果色。由此但名無色界耳。境界差別。即心異也。若有分別境界相者。名為有相。即欲界地。除睡悶位。下三靜慮。第四靜慮。除無想天。三無色全並無麁境。心相分明。故約有境。名為有想。若都無境。名為無想。即第四禪。無想一天。諸外道等。計為涅槃。修行無想定。生彼天中。於五百劫。全無心相。不緣境界。故名為無想。若雖有境。而不分明。則彼心想。亦復昧劣。名非有想非無想也。謂有頂地以次。下地心心所法。而為所緣境。既微細心亦闇劣。不同於前諸有想地。心想分明。名非有想。亦不同前無想有情。全無心想。名非無想。謂此一天。雖無明想。而有闇想。是故雙非。如是遍舉三類生者。意顯普攝眾生界盡。並是欲願所度之生。菩薩皆以大慈之心。而當濟度。無所簡故。名廣大心。

Sūtra: “...whether born from eggs... or neither with perception nor without perception...”

Commentary: Next is the discrimination of differences. That is, by means of three categories, the differences among sentient beings are revealed: “born from eggs,” etc., is due to differences in receiving birth; “whether with form,” etc., is due to differences in support and primary [retribution]; “whether with perception,” etc., is due to differences in cognitive objects.

Differences in receiving birth means the distinctions between eggs and so forth. The initial arising of the five aggregates is called “birth.” Emerging based on sound is called “egg-born.” Arising through being enclosed and concealed is called “womb-born.” Arising relying on moisture is called “moisture-born.” Suddenly existing from nonexistence is called “apparitionally born.” Due to the four conditions—internal volitional karma, external sound, the womb-enclosure, and moisture—the aggregates arise. Among the four conditions, the egg-born possesses all four, the womb-born possesses three, the moisture-born possesses two, and the apparitionally born possesses only one—that is, internal volitional karma, relying on more or fewer conditions in this sequence. Regarding the subsumption of the five destinies within these four modes of birth, as the Abhidharmakośa verses this meaning: “Humans and animals possess all four; / hell-beings, the gods, / and intermediate beings are exclusively apparitionally born; / ghosts are either womb-born or apparitional.” The greater or lesser, superior or inferior, are explained elsewhere.

Differences in support means differences in the body. The body is constituted either by five aggregates or by four aggregates. If it is formed possessing all five aggregates, it is called “having form,” namely the twenty places of the desire realm and the seventeen places of the form realm, which all have physical substance. If it is formed possessing only four aggregates, it is called “formless,” namely the four formless heavens such as [the Sphere of] Infinite Space; being repulsed by form, they are born there and have no physical substance. Although they have the form resulting from meditative absorption, they lack the form resulting from karmic retribution; therefore, it is merely called the formless realm.

Differences in cognitive objects means differences in mind. If there is perception of objective marks, it is called “with perception,” namely the desire realm—excluding states of sleep and stupor—the lower three dhyānas, the fourth dhyāna—excluding the heaven of non-perception—and the three formless [attainments] in their entirety, none of which have coarse objects, yet whose mental marks are distinct; thus, in terms of having cognitive objects, they are called “with perception.” If there are no cognitive objects at all, it is called “without perception,” namely the single heaven of non-perception in the fourth dhyāna, which non-Buddhists and the like falsely take to be nirvāṇa; practicing the absorption of non-perception, they are born in that heaven, where for five hundred kalpas they are entirely devoid of mental marks and do not cognize objects; therefore, it is called “without perception.” If, although there are objects, they are not distinct, such that their mental perceptions are also dim and inferior, it is called “neither with perception nor without perception.” That is to say, taking the mental and mental-concomitant dharmas of the lower stages in succession below the Peak of Existence as cognitive objects, since the object is subtle, the mind is also dim and inferior; unlike the earlier stages with perception, where mental perceptions are distinct, it is called “neither with perception”; nor is it like the earlier non-percipient beings who are entirely without mental perception, so it is called “nor without perception.” That is, this single heaven, although without clear perception, has dim perception; therefore, both are negated.

Comprehensively indicating these three categories of beings in this way is intended to show that the realm of sentient beings is encompassed entirely and completely, and that all of them are the beings whom one desires and vows to liberate. The bodhisattva must deliver them all with a mind of great compassion, making no distinction or exclusion; therefore, it is called the “vast mind.”