法苑珠林 72.37

72.37

又瑜伽論云。諸菩薩生略有五種攝一切生。一切菩薩受無罪生。利益安樂一切有情。何等為五。一者除災生。二者隨類生。三者大勢生。四者增上生。五者最勝生。菩薩於諸飢饉作大魚等。並給一切皆令飽滿。或有疫病。作大良醫息除疾疫。或有戰諍。以大威力善巧息除。或有惡王非理治罰。以大願力哀愍一切。或起邪見能除邪惡。是名略說除災橫生。或有菩薩。以大願力生趣異類。方便化導令彼行善。是名略說隨類受生。或有菩薩稟性生時。所感壽量形色族姓。自在富等。最為殊勝。所作事業自他兼利。是名略說大勢生。或有菩薩住於十地。作十王報。最為殊勝。已得成滿。即由此業增上所感。是名略說隨增上生。或有菩薩。於此生中菩提資糧已極圓滿。或生大貴國王家。能現等覺廣作佛事。是名略說最後生。若諸菩薩於去來今清淨仁賢妙善生處。皆此五生所攝。除此無有若過若增。唯除凡地菩薩受生。何以故。此中意取有智菩薩生大菩提果之所依止。令諸菩薩疾證菩提。

Furthermore, the Yogācārabhūmi says: The rebirths of bodhisattvas are, in brief, of five kinds that encompass all rebirths; all bodhisattvas receive faultless rebirths to benefit and bring ease and joy to all sentient beings. What are the five? 1. Rebirth to eliminate calamities; 2. rebirth adapting to categories; 3. rebirth of great authority; 4. sovereign rebirth; 5. most superior rebirth. Amid famines, the bodhisattva becomes a giant fish or the like, supplying everything and making all full and satisfied. Or when there is pestilence, they become a great skilled physician and eradicate the epidemic. Or when there are battles and disputes, with great sovereign power they skillfully extinguish them. Or when there is an evil king inflicting unreasonable punishments, with the power of great vows they pity all beings. Or when beings give rise to evil views, they are able to eliminate evil and vice. This is called, in brief, 'rebirth to eliminate calamities and misfortunes'. Or there are bodhisattvas who, by the power of great vows, are born into other species, and through skillful means guide and convert them, causing them to practice good deeds. This is called, in brief, 'rebirth adapting to categories'. Or there are bodhisattvas who, when born endowed with their innate nature, are most superior in their retribution of lifespan, appearance, clan, caste, sovereignty, wealth, and the like, and whose deeds benefit both themselves and others. This is called, in brief, 'rebirth of great authority'. Or there are bodhisattvas who, abiding on the ten stages, receive the retribution of being the ten kings, being most superior and having already reached fulfillment; through the sovereign influence of this karma they receive [retribution]. This is called, in brief, 'sovereign rebirth'. Or there are bodhisattvas who, in this life, have completely rounded out their provisions for bodhi, and are born into the family of a great noble king, able to manifest saṃbodhi and broadly perform Buddha-activities. This is called, in brief, 'final rebirth'. If bodhisattvas take pure, benevolent, worthy, and wondrously good rebirths in the past, future, and present, all are encompassed by these five kinds of rebirth; besides these there are none that exceed or are added, except for the rebirths of ordinary-stage bodhisattvas. Why? Because the intention here is to take the rebirths of wise bodhisattvas upon which the fruit of great bodhi relies, enabling bodhisattvas to swiftly realize bodhi.