法苑珠林 97.35

97.35

第二受生方法者。依俱舍論云。為行至。應生道處故。起此中陰眾生。由宿業勢力所生眼根。雖住最遠處。能見應生處。於中見父母變異事。若變成男。於母即起男人欲心。若變成女。於父即起女人欲心。倒此心起瞋。此中有眾生。由二起顛倒心故。求欲戲往至生處。是即樂得屬已。是時不淨已至胎處。即生歡喜。仍託彼生。從此剎那是眾生五陰和合堅實。中有五陰。即滅如此方說受生。若胎是男依母左脇。面向母背蹲坐。若胎是女。依母右脇向母腹而住。若胎非男非女。隨欲類託生。住亦如此。無有中有異於男女皆具根故。是故或男或女。託生而住。後時在胎中增長。或作黃門。若託胎卵二生。道理如此。若眾生欲受濕生愛樂香故至生處。此香或淨。或不淨。隨宿業故。若是化生愛樂處所故至生處。若爾地獄眾生。云何生樂處所。由心顛倒故。此眾生見寒風冷雨觸惱身。見地獄火猛熾盛可愛。欲得暖觸故往入彼。復見身為熱風光及火焰等所炙。苦痛難忍。見寒地獄清涼愛樂冷觸故往入彼。胎卵二生於父母變異事生愛。濕化二生不由託赤白為身故無此變。濕生但愛著香故。至所生處。隨業善惡。所愛之香自有淨穢。化生但愛所依之處。地獄雖是苦處。然罪人樂亦得愛處。於中受生。何以故。非愛不受生故。論云。如往昔造作能感如此生。樂見身是如此位。見彼眾生亦爾。是故往彼。先舊諸師作如此說。若眾生年三十時。行殺生業網捕眾生。行此事時必有伴類。此業能感地獄生。後於中陰中。見自身如昔年三十行網捕時故言位。又見昔伴與昔不差。見地獄時。如昔見江湖諸伴類等相牽共入其中。緣此起變即於中受生後解昔所造業雖多。必以一業牽地獄生。或於年二十時作此業。或三十時作此業。後於中陰中見自身。如昔作業時少老。見地獄眾生。並如己年時。年時既相似。於此眾生起變。即往就彼。由此愛故受生。依經部師作如此釋。

Second, concerning the method of taking rebirth: according to the Kośa-śāstra, in order to proceed to the destination realm where rebirth is due, this intermediate-existence sentient being arises. Through the eye faculty produced by the force of past karma, even while abiding at the farthest distance, it can see the place where it is to be born. Therein it sees the copulation of its parents. If it is to become male, it produces a man's lustful desire toward the mother; if it is to become female, it produces a woman's lustful desire toward the father. Inverting this mind, it gives rise to anger. Because this intermediate-existence sentient being generates an inverted mind from these two [factors], seeking desirous sport it goes to the place of birth, which is to rejoice at obtaining what belongs to oneself. At this time, when the impure fluids have reached the womb, it gives rise to joy and thereupon relies on that to take birth. From that moment, when the five aggregates of that sentient being unite and solidify, the five aggregates of the intermediate existence immediately cease; only in this manner is taking rebirth spoken of. If the fetus is male, relying on the mother's left flank, it squats facing the mother's back. If the fetus is female, relying on the mother's right flank, it dwells facing the mother's belly. If the fetus is neither male nor female, according to the kind of its desire it relies upon it to take birth, and its dwelling is also like this. There is no intermediate existence that differs from male or female, because they are all fully endowed with faculties. Therefore, whether male or female, they rely on that to take birth and dwell; later, increasing and growing in the womb, [some] may become eunuchs. For those relying on womb-birth and egg-birth, the principle is like this. If a sentient being is to take moisture-birth, because it cherishes fragrances it goes to the place of birth; this fragrance may be pure or impure, according to past karma. If it is apparitional birth, because it cherishes the place, it goes to the place of birth. If so, how can hell beings take delight in their place? Because of an inverted mind, this sentient being sees cold winds and icy rains tormenting its body, and sees the raging, blazing fire of hell as lovely; desiring to obtain warm contact, it goes and enters therein. Again, seeing its body scorched by hot winds, blazing light, flames, and the like, suffering unbearable pain, it sees the cold hells as cool, and cherishing cold contact, it goes and enters therein. Those of womb-birth and egg-birth generate love toward the copulation of the parents; those of moisture-birth and apparitional birth do not rely on red and white [fluids] to form a body, and hence lack this copulation. Those of moisture-birth merely crave fragrances, and thus go to the place where they are to be born; according to the goodness or badness of their karma, the cherished fragrances naturally have purity or impurity. Those of apparitional birth merely crave the place of reliance. Although hell is a place of suffering, yet the sinner also takes delight in obtaining a cherished place, and takes rebirth therein. Why is this? Because without craving, rebirth is not taken. The śāstra says: As in the past one performed actions capable of inducing such a birth, one is pleased to see one's body in such a state, and sees those sentient beings as likewise; therefore one goes thither. The former teachers of old made this explanation: If a sentient being at the age of thirty committed the karma of killing living beings by netting and trapping creatures, when engaging in this matter he certainly had companions. This karma is capable of inducing rebirth in hell. Later, in the intermediate existence, he sees his own body just as in the past at the age of thirty when engaging in netting and trapping; hence it says 'state'. He also sees his past companions without difference from before. When he sees the hell, it is like seeing the rivers and lakes in the past, with all the companions drawing each other in to enter together; based on this, transformation arises and he thereupon takes rebirth therein. Later it was explained: Although the karma created in the past was manifold, it must be a single karma that draws one to rebirth in hell. Whether one performed this karma at the age of twenty or at thirty, later in the intermediate existence one sees one's own body as young or old just as when creating the karma in the past. Seeing the hell beings, they are all like his own age; the ages being alike, a transformation arises toward these sentient beings, and he immediately goes to approach them. Due to this craving, he takes rebirth. According to the Sautrāntika masters, such an explanation is given.