金剛般若經旨贊 1.20

1.20

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.”