新華嚴經論 28.4

28.4

Tenth, further, the various characteristics of taking birth are stated as a whole. That is to say, the characteristics of taking birth according to karma: this section has thirteen kinds of characteristics of causes and conditions for taking birth according to karma. Explaining the differentiated characteristics of the six destinies: the differentiated characteristics of devas, humans, asuras, beasts, hungry ghosts, hells, and so forth. As for the differentiated characteristics of having form and being formless: these are the characteristics of the desire realm, the form realm, and the formless realm. As for the differentiated characteristics of having perception and being non-percipient: having perception extends through the desire realm and the form realm; non-percipient encompasses all the heavens of the formless realm; the differentiated characteristics of taking birth therein are all seen and known. Karma is the field, craving is the moisture, covered by ignorance, consciousness is the seed, all co-arising with name-and-form, entirely inseparable. Being deluded about the realm of the one mind in this way, one gives rise to future bodies, mutually turning as causes without interruption; though truly having no nature, one falsely creates many births, all of which are known in this way. As for the characteristic of the continuous existence of foolish craving and seeking: because of delusion about the wisdom of one's own mind being natureless and unborn, one constantly has seeking regarding various good and bad things, and through this, existence and birth continue. As for desiring to receive and desiring to be born: because one constantly has desire and grasping toward all name-and-form, there is birth, since craving is the root of birth. Illumination of the mind reveals no essence, so objects have nothing from which to arise; when mind and objects are entirely absent, the essence of karma immediately fades away; only the wisdom of universal light is without darkness and ignorance, so ignorance is extinguished and the twelve false conditions are extinguished; only the unhindered wisdom and compassion of the sovereign dharmadhātu naturally become conditions; its nature is free of subject and object, self and other share the same substance, and according to their reckonings delusion is manifested. Arising from such conditions is known as it truly is. As for seeing beginningless delight and attachment and falsely believing one has transcended the three realms: this explains that due to having something sought, one falsely believes one has transcended the three realms, up to the liberation of the three vehicles; they merely receive coarse dust-transformational bodies of birth and death outside the three realms, unlike the fine transformational bodies of atomic dust. Within a single particle of dust, all the ocean of lands and all the Buddha-works are completely enclosed therein; this can only be accomplished by the One Vehicle body of wisdom. The above concerns knowing the various characteristics of taking birth.