維摩經略疏 1.37

1.37

Fifth, explaining rebirth: it is divided into two: first, general; second, particular. First, explaining coming and going generally in terms of the four lands: it is also called 'coming to be born', as fully [explained] in the Dàpǐn. Going from here to there is called 'going to be born' (rebirth), and coming from there to here is called 'coming to be born'. The two lands are also like this, differing only in being horizontal or vertical. The Land of Eternal Silent Light transcends the name 'birth'; there is no going or coming. There is responsive coming to the three lands, but no responsive going. Second, explaining rebirth particularly in terms of the four lands: there are four: 1. Explaining rebirth in the defiled and pure lands: there are impure and pure. If taking birth in an impure land, by means of the delusions of views and thoughts—where delusion moistens bad karma, one is born in the four bad destinies; where delusion moistens good karma, one is born as a human or deva. If explaining the rebirth of sages of the three vehicles: [those at] the first fruit have severed [the delusions of] views but not severed desire-realm thoughts; the nine grades moisten birth, with seven returns among humans and devas. [Those at] the second fruit have three grades moistening birth, with one coming and going in the desire realm. [Those at] the third fruit have the thought delusions of the two realms moistening rebirth into the two realms. Those from the sixth ground of the shared [teaching] onwards, the ten abodes of the separate [teaching], and the five grades of the perfect [teaching] up to entering faith, have not yet exhausted the shared delusions and are all analogous to the third fruit; it can be known that these are all real comings to be born in the land of common residence. If they come to be born provisionally: sages of the three vehicles who have exhausted delusions within the realms either come by vow from the expedient land, or come responsively from fruition retribution or Silent Light. Next, explaining ordinary beings really born in the pure land: there are no four bad destinies; merely by delusions of views and thoughts moistening the good, they come to be born as humans or devas. Sages born provisionally or really can be known by analogy with the above. 2. Rebirth in the land with remainder: the two vehicles of the Tripiṭaka, the three vehicles of the shared teaching, the ten practices of the separate teaching, and the final mind of the faith [stages] of the perfect [teaching], forever departing the three realms, are all really reborn [there]. Therefore the Śrīmālā sūtra states: 'Inconceivable transformation-death cannot be severed by the two vehicles or by the three kinds of mind-made [bodies] of bodhisattvas of great power'; hence they are born in [the land with] remainder and receive a body of dharma-nature.