止觀輔行傳弘決 2.33

2.33

Next, explaining the ten realms individually. First, among the four destinies, regarding "the eye-consciousness can see" and so forth: this relies on the Sautrāntika school, which borders on the Hīnayāna, and hence speaks of "consciousness seeing." From this, operating as mutual conditions in turn, the ten realms are thus produced in sequence. Regarding "greedy attachment to visible form" and so forth: greed is the root of defilements; breaking the precepts leads to falling into hell. The breaking of precepts is explained in detail in the sections on holding and violating [the rules in] the categories [of monastic offences]. "Genuinely desiring but saying one does not" is due to falling into flattery and deceit. Regarding "grasping at self and what belongs to self" and so forth, question: Which ordinary person can escape this? Why then is it assigned exclusively to the four phases of movement of animals? Answer: The words are general, but the meaning is specific. If aligned with what holy ones sever, this belongs to the general meaning; but here, it takes family and retinue as "what belongs to self." Next, in the human and heavenly realms, regarding "another bestows visible form upon me; not taking what is not given" and so forth: taking only when another bestows it is being free from taking what is not given. The subsequent clause clarifies the preceding one to establish the meaning of "another bestowing." Not taking when it is not bestowed—hence it says "neither giving nor taking." Parting with wealth through proper etiquette is called "another bestowing." If it is protected by parents, husband, master, or the Buddha-Dharma, taking it without it being bestowed is called "taking what is not given." "Another bestowing" is also free from improper times, improper places, improper reasons, improper amounts, ostentatious selling, and the like. Although it is thus when discussed specifically, the general meaning can be understood. The remaining forms, the remaining sense-data, and the remaining realms are all likewise. Therefore, one must clarify the five [constants] such as benevolence and deference. Deference is righteousness. Chastity is uprightness. Pure and upright self-restraint is propriety, because in every movement one accords with standard rules. Brilliance is wisdom, because it involves expedient adaptability. The remaining names are the same as of old. If the five constants are complete, the five precepts will certainly be kept intact; if the ten wholesome deeds are fully present, the ten unwholesome deeds will certainly cease. Only then does one become a terrestrial human or heavenly being of the desire realm; heavenly beings dwelling in the space of the desire realm, as well as the form and formless realms, are omitted from the text and not discussed.