法苑珠林 72

English (machine translation) 72

Language: English

72.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

72.2

Section 82: The Four Forms of Birth
Section 83: The Ten Envoys

72.3

Section on the Four Forms of Birth (with five subsections)

72.4

Subsection 1: Stating the Intent
Subsection 2: Synthesizing the Names
Subsection 3: Mutual Inclusiveness
Subsection 4: Undergoing Birth
Subsection 5: The Five Births

Now, practicing good brings about joy: nearby, one proceeds to the human and heavenly realms; far off, one realizes the fruit of Buddhahood. Committing evil invites suffering: nearby, one obtains the three wretched destinies; far off, one goes against the noble path. Foolish people do not believe this, but the wise can know it. Therefore, there are physical distinctions among the four forms of birth and divided forms among the six destinies. Light and darkness follow different routes; rising and sinking take divergent paths. The principle of karmic conditions is resplendent, and the retribution of cause and effect is an invariable norm.

72.7

Subsection 2: Synthesizing the Names

72.8

As the Prajñā Sūtra says: 'First, egg-born; second, womb-born; third, moisture-born; fourth, apparitionally born.' Furthermore, the Sūtra of the Oral Explanation of the Twelve Links of Dependent Origination in the Āgamas says: 'There are four kinds of birth: first, birth from the belly, which refers to humans and animals (this is womb-born); second, birth through the conjunction of cold and heat, which refers to insects, moths, fleas, and lice (this is moisture-born); third, apparitional birth, which refers to the heavens and the hells; fourth, egg-born, which refers to flying birds, fish, and turtles.' Furthermore, the Saddharmasmṛtyupasthāna-sūtra says: 'Animals are immeasurable; briefly stated, there are three places: first, those that travel by water, namely fish and the like; second, those that travel by land, namely elephants and the like; third, those that travel through the air, namely birds and the like. Alternatively, seeing animals with the divine eye, there are four kinds of birth. What are the four? First, womb-born, namely the kinds of elephants, horses, cattle, and sheep; second, egg-born, namely vipers, serpents, geese, ducks, chickens, pheasants, and all birds; third, moisture-born, namely the kinds of fleas, lice, and nits; fourth, apparitionally born, such as the long-faced dragons and the like.' Therefore the sūtra says: 'Birth is the arising of new faculties; death is the cessation of all feeling faculties.'

72.9

Furthermore, the Samantapāsādikā says: 'First, birth with form; second, formless birth. Birth with form is destructible; formless birth is indestructible. Formless birth relies upon birth with form; form and mind mutually rely upon each other to jointly establish the provisional being, which is called birth. Causing the prior not to respond to the subsequent, and the subsequent not to go to the prior, is called death.' Furthermore, the Nirvāṇa Sūtra says: 'The Buddha-nature of sentient beings abides within the five aggregates. If one destroys the five aggregates, this is called killing living beings. If there is killing of living beings, one immediately falls into the evil destinies.' Depending on this birth and death, there are therefore the four forms of birth. Relying upon a shell to be born is called egg-born; being harbored and concealed and then coming forth is called womb-born; flourishing by leaning upon moisture is called moisture-born; suddenly manifesting is called apparitionally born. What is subsumed under sentient beings does not go beyond these four.

72.10

Subsection 3: Mutual Inclusiveness

72.11

As stated in the Vibhāṣā-śāstra: 'Within this desire realm, the six destinies are completely subsumed. The form and formless realms each subsume a small portion of the heavenly destiny. The reason for this distinction is that because this desire realm is a state of distraction, sentient beings mingle in evil and their initiation of karma is not pure; it is either wholesome or unwholesome, and because of this difference, they receive retribution according to their karma, with many distinctions. The upper two realms are solely states of concentration; sentient beings are calm and still, and their initiation of karma is also pure; therefore there are no distinctions of multiple destinies.' Question: 'How do the four forms of birth and the six destinies mutually subsume each other?' Answer: 'As stated in the Abhidharma: heaven and hell are exclusively apparitionally born; the destiny of hungry ghosts has only two, namely womb-born and apparitionally born; humans and animals each possess all four forms of birth. Therefore this treatise asks: "Does birth subsume destiny, or does destiny subsume birth?" It then answers itself:'

72.12

Birth subsumes all destinies, / But destinies do not subsume birth; / Because intermediate existence increases birth, / One should know it is not subsumed by destiny.

72.13

Therefore we know that birth is broad and destiny is narrow. Because apparitional birth is broad, it completely subsumes two destinies and a small portion of three destinies; within the hell destiny, it is exclusively apparitional birth. Question: 'Since the gods of the six heavens of the desire realm engage in lust in the same way as humans, why do they not have womb birth?' Answer: 'Although their lust and desire are similar, their conduct is not the same.' Hence the Lou tan jing, Saddharmasmṛtyupasthāna-sūtra, and others say: 'In the Four Heavenly Kings and Trāyastriṃśa, these two terrestrial realms, when engaging in lust, the male and female forms unite just as with humans without difference, yet without discharging semen, unlike humans. From the four heavens above them, it is completely different. In the Yāma Heaven, engaging in lust is accomplished when their hearts rejoice and they embrace each other, or merely hold hands, without reaching physical union. In the Tuṣita Heaven, when their hearts rejoice, speaking and laughing accomplishes it, without waiting to embrace. In the Nirmāṇarati Heaven, gazing mutually at one another accomplishes it, without waiting for speech or laughter. In the Paranirmitavaśavartin Heaven, merely hearing the sound of voices or smelling fragrance accomplishes it, without waiting to gaze. Hence they are different from humans. Because the gods are apparitionally born, they appear by transformation from the mother's knees.' Apparitional birth in the ghost destiny is readily known. Womb birth there is rather hidden, as explained in that Jing Guanyin: in the past, in the city of Rājagṛha, there was a woman possessed by a ghostly essence who gave birth to five hundred ghost children. Furthermore, in the Kośa-śāstra, a ghost says to Maudgalyāyana: 'By day I give birth to five children, and by night I also give birth to five children; as soon as they are born I eat them, and when I have finished devouring them, I am never sated.' This is a womb-born ghost. The asura destiny also possesses both womb and apparitional birth: because they have mating pairs, they have womb birth; when the asuras at the beginning of the kalpa emerged from heaven, that was apparitional birth. Furthermore, according to the Guan Fo sanmei jing, the primordial female asura originally emerged from the moisture of mud and eggs in the great ocean; encompassing their womb and apparitional forms, they also possess all four forms of birth. Humans possessing the four forms of birth: womb birth is visibly apparent and knowable; egg birth is as spoken in the Nirvāṇa Sūtra, like the mother of Viśākhā giving birth to a flesh egg, from within which came forth thirty-two eggs. As the Vibhāṣā-śāstra says: 'Question: "How do we know there is egg birth among humans?" Answer: "As the Buddha stated, in the land of Jambudvīpa many merchants went into the ocean to gather jewels and obtained two cranes. Transforming as they pleased, one was lost and one remained. Playing and sleeping together in the same room, they mated with it, and thereupon it laid two eggs. The eggs gradually moistened and matured, and then gave birth to two boys. Later, when grown, they left home to cultivate the Way and attained the fruit of arhatship. One was named Sīvali, and the second was named Uppalasīvali."' Question: 'How do we know there is moisture birth among humans?' Answer: 'As the sūtras explain, King Mūrdhagata, the Venerable Cāla, the Venerable Upacāla, the Pear Maiden, and the Plum Maiden and others—these are instances of it.' Question: 'How do we know there is apparitional birth among humans?' Answer: 'Humans at the beginning of the kalpa are an example of this. Those who have already attained the noble Dharma are no longer born from eggs or moisture.' Question: 'Why are they no longer born from eggs or moisture?' Answer: 'Egg birth and moisture birth are subsumed under the animal destiny.' Animals possessing all four forms of birth: womb, egg, and moisture birth—these three are known through direct observation. As for apparitional birth, according to the Lou tan jing, just as the four forms of birth among the garuḍa birds in turn eat the four forms of birth among the nāgas: the apparitionally born eat all four; the womb-born eat three (excluding the apparitional); the egg-born eat two (excluding the apparitional and womb-born); the moisture-born in turn eat only the moisture-born one (excluding three, as is understandable). Furthermore, the Qishi jing says: 'To the north of the great ocean, for the sake of all the nāga kings and all the garuḍa bird kings, a great tree grew, named Kuṭaśālmali (translated in Sui as "Deer Gathering"). The circumference of the trunk of this tree is seven yojanas; it penetrates twenty yojanas into the earth, its height is one hundred yojanas, and its branches and leaves cover fifty yojanas. On the eastern face of the tree are egg-born nāgas and egg-born garuḍas. On the southern face of the tree are womb-born nāgas and womb-born garuḍas. On the western face of the tree are moisture-born nāgas and moisture-born garuḍas. On the northern face of the tree are apparitionally born nāgas and apparitionally born garuḍas. In each of these four places there are palaces, six hundred yojanas in length and breadth, with seven tiers of walls, adorned with the seven jewels, with wondrous fragrance perfuming far and wide, and all the birds singing in harmony.'

72.14

Furthermore, when that egg-born garuḍa bird king wishes to seize an egg-born nāga, he flies immediately onto the eastern branches of the great Kuṭaśālmali tree. Having observed the water of the great ocean, he then flies down, and fanning the ocean water with both wings, causes the water to part two hundred yojanas of itself; then within it he takes an egg-born nāga in his beak and carries it out beyond the ocean to eat at his pleasure. The egg-born garuḍa bird king is able to take only egg-born nāgas and the like, and cannot take womb-born, moisture-born, or apparitionally born nāgas. If the womb-born garuḍa bird king wishes to take an egg-born nāga, he returns toward the ocean east of the tree to take it.

72.15

Furthermore, if the womb-born garuḍa bird king wishes to take a womb-born nāga, he goes toward the ocean south of the tree to take it, the water parting four hundred yojanas. This womb-born bird king is able to take only egg-born and womb-born nāgas, and cannot take moisture-born or apparitionally born nāgas.

72.16

Furthermore, when a moisture-born garuḍa king desires to capture an egg-born dragon, he likewise heads to the sea east of the tree to capture and eat it. Furthermore, when a moisture-born bird king desires to capture a womb-born dragon, he heads to the sea south of the tree to capture and eat it; the waters part by four hundred yojanas. Furthermore, when a moisture-born bird king desires to capture a moisture-born dragon, he heads to the sea west of the tree to capture it; the waters part by eight hundred yojanas. A moisture-born bird king is only capable of capturing egg-born, womb-born, and moisture-born dragons and the like; he cannot capture transformation-born dragons.

72.17

Furthermore, when a transformation-born garuḍa king desires to capture an egg-born dragon, he heads to the sea east of the tree to capture it. If he desires to capture a womb-born dragon, he heads to the sea south of the tree to capture it. If he desires to capture a moisture-born dragon, he heads to the sea west of the tree to capture it. If he desires to capture a transformation-born dragon, he heads to the sea north of the tree to capture it; the waters part by one thousand six hundred yojanas. All of those dragons are devoured by this garuḍa king.

72.18

Furthermore, the Guan Fo sanmei jing says: The Buddha said: In Jambudvīpa and throughout the four continents, there is a garuḍa bird named King Garuḍa, who enjoys supreme mastery among all birds. By his karmic retribution, this bird is destined to eat dragons. In Jambudvīpa, he eats one dragon king and five hundred small dragons each day. On the second day, in Pūrvavideha; on the third day, in Aparagodānīya; on the fourth day, in Uttarakuru, he eats each as before, cycling through and beginning again, for eight thousand years. At that time, this bird's death signs appear; the dragons spew forth poison, and he has no means to obtain food. Hard-pressed by hunger, that bird wanders around frantically seeking food, but can find none at all. He roams among the various mountains and can never find peace. Reaching Mount Vajra, he then pauses briefly. From Mount Vajra he plunges straight down to the boundary of the great waters, and from the boundary of the great waters to the boundary of the wind-disc, and blown by the wind, returns to Mount Vajra. Having gone back and forth like this seven times, his life then ends. After his life ends, due to that poison, fires simultaneously blaze up on the ten jewel-mountains. At that time, the dragon king Nanda, fearing the burning of these mountains, sends down a great downpour of rain, with drops like carriage axles. The bird's flesh is completely dispersed, leaving only its heart. Its heart plunges straight down seven times as before, and then returns to rest upon the summit of Mount Vajra. The dragon king Nanda takes this bird's heart and uses it as a luminous pearl; a cakravartin obtains it as a wish-fulfilling jewel.

72.19

Furthermore, the Loutan jing says: All dragons in the world are scorched by the three heats; only the dragon king Anavatapta is not scorched by the three heats. First: on the bodies of the other dragon kings, hot sand rains down and scorches them with extreme pain. Second: when the other dragon kings give rise to lustful thoughts toward one another, a hot wind comes and blows upon their bodies; as they are scorched, they immediately lose their complexions, and taking on snake bodies, they become terrified and unhappy. Third: the other dragon kings are devoured by garuḍa birds, and all live in terror. All other dragons in the world suffer from poisonous heat; only the dragon king Anavatapta alone does not experience the heat.

72.20

Furthermore, the Shanxian lü says: The Buddha said: Dragons have five circumstances in which they cannot shed the dragon body. What are the five? First, at the time of copulation: if they copulate with a dragon, they can revert to a dragon body; if they copulate with a human, they cannot shed the dragon body. Second, when taking birth, they do not shed the dragon body. Third, at the time of shedding their skin. Fourth, when asleep. Fifth, at the time of death. These are the five circumstances in which they cannot shed the dragon body.

72.21

Question: How do the four nutriments subsume [the realms]? Answer: As explained in the Abhidharma: Generally speaking, the six destinies all possess the four nutriments, yet with differences in breadth and narrowness. For example, that material nutriment is present in the hells is because there are iron pellets and molten copper broth; although these intensify suffering, because they destroy hunger and thirst, they are called material nutriment. Furthermore, as in the hell of mild detention, they are able to encounter cold and warm winds that alternately touch their bodies, which is also called material nutriment. Only the upper two realms lack material nutriment, because their bodies are light and subtle. Therefore the śāstra verse says:

72.22

"The four nutriments are in the desire realm; / the four forms of birth and destinies are likewise so. / Three nutriments are in the upper two realms; / material nutriment is absent there."

72.23

Question: It is not yet known which nutriment predominates in each respective destiny? Answer: As explained in the Abhidharma: Among the six destinies, in the entire ghost destiny, among the egg-born, and in the first three formless [heavens], volitional nutriment is particularly predominant. Why is this? Because in that hungry ghost destiny mental activities are abundant; when egg-born beings are inside the eggshell, because they think of their mother, the egg is kept from spoiling; and the first three formless [heavens] are likewise so because mental activity and thinking are abundant. Therefore, in all of these, volitional nutriment is predominant. Furthermore, in this human destiny and in the six heavens of the desire realm, material nutriment is particularly predominant. Why is this? Because in these two places one must rely on food to maintain physical life. Furthermore, in that hell destiny and in [the heaven of] Neither Perception nor Non-perception, consciousness nutriment is entirely predominant. Why is this? Because in the hells, consciousness maintains name-and-form; in the stage of Neither Perception, consciousness maintains name. Furthermore, in that form realm and among the moisture-born, contact nutriment is entirely predominant. Why is this? Because in the form realm, the tactile bliss of cultivating the various dhyānas is experienced to maintain the body; and among the moisture-born, they maintain bodily life through moist contact.

72.24

Section 4: Taking Birth

72.25

As the New *Vibhāṣā-śāstra* says: The intermediate existence has many names: it is called "intermediate existence" (antarābhava), or called "gandharva", or called "seeking existence", or called "mind-made". Question: Why is it called "intermediate existence"? Answer: It abides after the existence of death and before the existence of birth; between the two existences, its own entity arises. Question: Why is intermediate existence called "gandharva"? Answer: Because it sustains itself by feeding on fragrance (gandha). This name belongs solely to the intermediate existence of the desire realm. Question: Why is intermediate existence called "seeking existence"? Answer: Because it seeks birth-existence through the gates of the six sense-bases. Question: Why is intermediate existence also called "mind-made"? Answer: Because it is born from the mind. That is, sentient beings are either born from mind, born from karma, born from maturation (formerly called "karmic retribution"), or born from sexual desire. Those born from mind refers to humans at the beginning of the kalpa, all intermediate existences, the form and formless realms, and transformationally created bodies. Those born from karma refers to the hells; as the sūtras say, beings in the hells are bound by karma and cannot escape, taking birth by karma and not by mental intention. Those born from maturation refers to flying birds, ghosts, and spirits, who, because the force of their maturation is light and agile, can fly through the sky or pass through walls without obstruction. Those born from sexual desire refers to the six heavens of the desire realm, humans, and the like. Because the bodies of all intermediate existences are born from mind and move by riding upon the mind, they are called "mind-made" (formerly called "intermediate shade"). Next, relying on the *Vibhāṣā-śāstra*, it is asked: Are the sense faculties of intermediate existence complete or incomplete? Answer: All intermediate existences are complete in their faculties, because when first receiving maturation, they must be perfect and subtle. Some say they are incomplete: just as an image appears when a seal imprints an object, so too intermediate existence proceeds toward the fundamental existence; therefore, just as in the fundamental existence some faculties are incomplete, [so here]. Among these, the first explanation is rationally superior: in the stage of intermediate existence, seeking a place of birth everywhere through the gates of the six sense-bases, its faculties must have no deficiency. This refers to the eyes and other [cognitive faculties], not the male or female faculties, because the intermediate existence of the form realm lacks those faculties; and in the intermediate existence of the desire realm, those are also variable. Those destined to take birth in the two classes of egg-born and womb-born possess the male faculty while abiding in the existence-stage; only upon entering the egg or womb are they sometimes incomplete. If this were not so, there would be no meaning to being destined to take birth as egg-born or womb-born. Question: What are the modes of movement of the intermediate existences of the various destinies? Answer: The intermediate existence of the hells heads toward the hells with head down and feet up. Therefore the gāthā says:

72.26

"They fall headlong into hell, / their feet above and head turned down, / because they slandered the ṛṣis / who delighted in tranquility and practiced austerities."

72.27

The intermediate existences of these devas have their feet below and heads above, like a person shooting an arrow upward into the empty sky, ascending as they travel toward the heavenly destiny. The intermediate existences of the other destinies all travel horizontally, like birds flying through the air to reach their destination; or like flying immortals painted on a wall, their whole bodies moving horizontally in search of their future place of birth. Question: Are the modes of movement of intermediate existences all like this?

72.28

Answer: It is not necessarily so in every case. This is spoken provisionally on the basis of those who die among humans. If one dies in hell and is reborn again in hell, one does not necessarily travel with head down and feet up. If one dies among the devas and is reborn again among the devas, one does not necessarily travel with feet down and head up. If one dies in hell and is born into the human destiny, one should ascend head first; if one dies among the devas and is born into the human destiny, one should turn head downward. The intermediate existences of the two destinies of ghosts and animals should be understood accordingly according to where they abide. Next, relying on the śāstra, it is asked: When an intermediate existence is born, does it have clothing or not? The śāstra answers: All intermediate existences in the form realm have clothing, because in the form realm shame and conscience are abundant. Shame and conscience are indeed the clothing of the dharmakāya; just as that dharmakāya is endowed with superior clothing, the physical body is likewise, and therefore that intermediate existence is always accompanied by clothing. In the desire realm, intermediate existences mostly lack clothing, because in the desire realm shame and conscience are mostly absent. Only except for bodhisattvas and the nun Śuklā: the intermediate existences they take on are always endowed with superior and wondrous clothing. Other masters say: A bodhisattva's intermediate existence also lacks clothing; only the intermediate existence taken on by the nun Śuklā and others is always accompanied by clothing. Question: For what reason does a bodhisattva's intermediate existence lack clothing while the nun Śuklā has clothing? Answer: Because the nun Śuklā formerly gave clothing to the Saṃgha of the Four Quarters, her intermediate existence always has clothing. Question: If so, when the bodhisattva in past lives gave wondrous clothing to the Saṃgha of the Four Quarters, the clothing given by the nun Śuklā and others would not equal it even if pulverized into fine dust; how could the bodhisattva's intermediate existence lack clothing while hers has clothing? Answer: Because her vow-power was different from the bodhisattva's. That is, after the nun Śuklā offered clothing to the Saṃgha of the Four Quarters, she made the vow: 'May I, life after life, always wear clothing, even to the point that in intermediate existence my form will not be exposed.' Induced by the power of that vow, wherever she was born she was always abundantly provided with clothing. In her final body, the intermediate existence she received always had clothing when entering the position of the mother's womb, and even upon emerging the clothing did not leave her body. As that body gradually grew, later after leaving home and receiving the full precepts, it turned into the five robes; diligently cultivating correct practice, before long she realized the fruit of arhatship, up until her later nirvāṇa, when she was cremated with this very robe wrapped around her body. The bodhisattva, across three incalculable kalpas, cultivated all kinds of superior wholesome practices entirely to dedicate them to supreme bodhi for the sake of benefiting and bringing peace and happiness to all sentient beings. Due to these practices and vows, although endowed with the marks and signs, he lacks clothing. Since their vow-powers differed, one should not raise this objection. Next, relying on the śāstra, it is asked: Does one rely on material nutriment in the stage of intermediate existence? Answer: The intermediate existence of the form realm does not rely on material nutriment; the intermediate existence of the desire realm must rely on material nutriment. Question: What is the material nutriment of the intermediate existence of the desire realm? Some make this statement: An intermediate existence of the desire realm goes to a place where there is food and eats that food, and goes to a place where there is water and drinks that water, sustaining itself by means of that food and drink. This statement is unreasonable. Why is this? Because intermediate existences are extremely numerous, making it difficult to sustain them all. That is, as the sūtras say, like pouring non-glutinous rice from a sack into a cauldron, the number is extremely dense; the intermediate existences taken on by sentient beings of the five destinies, scattered in various places, exceed that number. If they were to consume all food and drink, all the food and drink in the entire world would not even suffice to sustain the intermediate existences of just the single category of dogs, much less could the remaining intermediate existences be filled to satisfaction! Furthermore, since the body of an intermediate existence is extremely subtle, light, and wondrous, if it were to receive coarse, heavy food, its body would disintegrate. It should be said: Intermediate existences feed on fragrance, not coarse matter; therefore, the previous flaw does not apply. That is, those with merit enjoy the light and subtle fragrances of pure flowers, fruits, food, and the like to sustain their lives; those without merit enjoy the light and subtle odors of excrement, foulness, and decay to sustain their lives. Furthermore, the fragrance they consume is extremely slight, so although intermediate existences are numerous, they can all be sustained.

72.29

Next, relying on the treatise, it cites the World-Honoured One's sūtra as stating: When three factors come together in harmony, one can enter the mother's womb: the father and mother both have defiled minds and unite, the mother's body is properly adjusted and free from illness, and it is the proper time, and the gandharva is directly present. At that time, this gandharva's two minds arise alternately, and it enters the store of the mother's womb. Among these, 'three factors coming together in harmony' means: first, the parents' mutual affection and union; second, the mother's body is adjusted at that time; third, the gandharva is directly present at that time. 'The father and mother both having defiled minds and uniting' means that the parents both give rise to lustful craving and join together. 'The mother's body is properly adjusted and free from illness, and it is the proper time' means that when the mother gives rise to craving, her body and mind become joyful and at ease, which is called 'the body being properly adjusted'. Vinaya masters say that because the mother gives rise to craving, her body and mind become turbid; like the turbid waters flowing in spring and summer, being unable to restrain herself is called 'the body being turbid'. The mother's belly is pure, without wind, heat, or phlegm mutually increasing and pressing upon one another; hence it is called 'free from illness'. Because of this, during the nine or ten months, it can sustain and hold the fetus so that it is not damaged. 'It is the proper time' refers to the mother's physical form having impurities, where blood and water regularly flow out month by month. If this is excessive, it becomes too dilute and moist, so the fetus cannot be formed. If this is too little, it becomes too dry and thick, so the fetus also cannot be formed. If this blood and water are neither too little nor too much, neither dry nor moist, only then can the fetus be formed, which is called 'the proper time'. This is because it is the time when the intermediate being enters the womb. That is, in the end, two drops of the mother's blood and water remain, and one drop of the father's semen remains; only when they mutually unite in harmony can the fetus be formed. 'And the gandharva is directly present' means that this intermediate being is present at this very place, not elsewhere, and neither beforehand nor afterward. 'At that time, this gandharva's two minds arise alternately, and it enters the store of the mother's womb' means that when the gandharva is about to enter the womb, two minds of affection and aversion toward the father and the mother arise alternately, and only then can it enter the womb. If it is a male intermediate being, when about to enter the womb, it gives rise to affection toward the mother and aversion toward the father. If it is a female intermediate being, when about to enter the womb, it gives rise to affection toward the father and aversion toward the mother. Next, relying on the treatise, it asks: From what location does the intermediate being enter the mother's womb? Some say: The intermediate being is unimpeded, and enters the womb wherever it pleases. Question: If the body of an intermediate being cannot be obstructed, how does it rely upon and remain inside this mother's womb? Answer: Because it is constrained by karmic force, it stays relying on this. The karmic force of sentient beings is inconceivable; it causes that which is unobstructed to have obstruction. Therefore, this should not be raised as an objection. It should be said that when the intermediate being enters the womb, it must enter through the birth passage, because that is where it is received. By this principle, among twins, the one born later is the elder. Why is this? Because the one that entered the womb first must come out later. Question: From where does a bodhisattva's intermediate being enter the womb? Answer: It enters from the right flank with clear awareness, regarding the mother as mother, because it lacks lustful craving. Others say that it enters from the birth passage, because such is the rule for all who are egg-born and womb-born. Question: From where do the intermediate beings of a cakravartin and a pratyekabuddha enter the womb? Answer: They enter from the right flank with clear awareness, regarding the mother as mother, because they lack lustful craving. Others say that they enter from the birth passage, because such is the rule for all who are egg-born and womb-born. Other masters say: Because a bodhisattva's merit and wisdom are supremely superior, when about to enter the womb they have no inverted perceptions and do not give rise to lustful craving. Although a cakravartin and a pratyekabuddha have merit and wisdom, they are not supremely superior; when about to enter the womb, although they do not have inverted perceptions, they still give rise to lustful craving, so their entry into the womb must be through the birth passage.

72.30

Next, relying on the treatise, it cites the Prajñapti-śāstra as saying: If the meritorious karma of the parents is superior and the child's meritorious karma is inferior, the child cannot enter the womb. If the parents' merit is inferior and meager and the child's meritorious karma is superior, the child cannot enter the womb. Only when the meritorious karma of the parents and child, all three, are equal can the child enter the womb. Question: If a wealthy, noble man unites with an impoverished, lowly woman, or a wealthy, noble woman unites with an impoverished, lowly man, how can an intermediate being also enter the womb? Answer: When a wealthy, noble man unites with an impoverished, lowly woman, he will certainly give rise to a conception of inferiority regarding himself and a conception of venerability and superiority regarding that woman. When a wealthy, noble woman unites with an impoverished, lowly man, she will certainly give rise to a conception of inferiority regarding herself and a conception of venerability and superiority regarding that man. When an impoverished, lowly man unites with a wealthy, noble woman, he will certainly give rise to a conception of venerability and superiority regarding himself and a conception of inferiority regarding that woman. When an impoverished, lowly woman unites with a wealthy, noble man, she will certainly give rise to a conception of venerability and superiority regarding herself and a conception of inferiority regarding that man. One should know that it is also like this when the child is about to enter the womb in relation to the parents. Therefore, when entering the womb, there is an aspect of equality in all cases.

72.31

Next, relying on the treatise, it asks: An intermediate being is subtle; all walls, cliffs, trees, and the like cannot obstruct it. Do these intermediate beings obstruct one another? Some say: These intermediate beings also do not obstruct one another, because they are extremely subtle, and when their bodies touch one another, they do not perceive it. Others say: These intermediate beings also obstruct one another, because when they encounter each other, they speak with one another. Question: If so, how can one say that an intermediate being is unobstructed? Answer: It is unobstructed with respect to other things, not with respect to other intermediate beings. Question: Do all intermediate beings obstruct one another? Answer: Those of the same class obstruct one another, but not those of different classes. That is, a hell-destined intermediate being only obstructs another hell-destined intermediate being, and so forth up to a heaven-destined intermediate being only obstructing another heaven-destined intermediate being. Some say: The inferior obstructs the superior because it is coarse and heavy; the superior does not obstruct the inferior because it is subtle and light. That is, a hell-destined intermediate being obstructs five kinds of intermediate beings, an animal intermediate being obstructs four kinds of intermediate beings, a hungry-ghost intermediate being obstructs three kinds of intermediate beings, a human intermediate being obstructs two kinds of intermediate beings, and a heavenly intermediate being obstructs only heavenly intermediate beings.

72.32

Section 5: Types of Rebirth

72.33

As the Bodhisattvabhūmi states: A bodhisattva has five kinds of rebirth, abiding in all practices and bringing ease and joy to all sentient beings: 1. rebirth to quell suffering; 2. rebirth adapting to categories [of beings]; 3. superior rebirth; 4. sovereign rebirth; 5. final rebirth.

72.34

Through the power of vows, in an era of famine, a bodhisattva assumes the body of a giant fish or the like, saving all sentient beings with its flesh; in an era of pestilence, they become a great king of physicians, healing numerous illnesses; in an era of weapons, they become a mighty king, putting an end to battles and disputes; and with the Dharma they transform false and evil actions. Taking rebirth in innumerable ways such as these is called 'rebirth to quell suffering'. Through the sovereign power of vows, amid various kinds of sentient beings—gods, dragons, ghosts, spirits, and the like—who mutually trouble and disturb one another, as well as amid various non-Buddhists who give rise to evil views, the bodhisattva is born among them to be their leader, guiding them into correctness and expounding [the Dharma] extensively for them. This is called 'rebirth adapting to categories'. A bodhisattva taking rebirth through innate nature, surpassing worldly retributions in lifespan, appearance, and so on, is called 'superior rebirth'.

72.35

From the ground of pure aspiration up to the ground of the supreme bodhisattva, taking rebirth in Jambudvīpa with sovereignty, with all places of rebirth being wondrous and extraordinary among them—this is called 'sovereign rebirth'.

72.36

Taking rebirth to train and tame karma in the ground of the supreme bodhisattva, with the provisions for bodhi having reached sovereign fulfillment, being born into a kṣatriya or brāhmaṇa family, attaining anuttarasaṃbodhi, and performing all Buddha-activities—this is called 'final rebirth'. In generation after generation, bodhisattvas all undertake these five kinds of rebirth, without remainder and unsurpassed. By this means, they swiftly attain anuttarasaṃbodhi.

72.37

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.

72.38

The verse says:

72.39

The four forms of birth indeed easily turn, / But the sickness of the five aggregates is hard to erase. / Though the retribution of lifespan may be long or short, / In the end, one becomes the dust of grave mounds. / In vain does one feed upon the six sensory pleasures, / Only to mourn before one's four neighbors. / Again pitying the retribution of saṃsāra, / It is difficult to accomplish an indestructible body.

72.40

Evidential Accounts of Sympathetic Resonance (two accounts cited briefly)

72.41

The Jin Dynasty Śramaṇa Zhi Daolin
The Tang Dynasty Layman Xindu Yuanfang

72.42

The Jin dynasty śramaṇa Zhi Dun, whose courtesy name was Daolin, was a man of Chenliu. His bearing was outstanding and extraordinary; he was a leading figure in the elegant synthesis of Daoism and Buddhism. He regularly debated with his master regarding the categories of living creatures, claiming that a chicken's egg is not yet fully equipped for life, so breaking it does not incur the same penalty as killing creeping things. Soon after, his master died. Suddenly, his master's form appeared before Dun, holding a chicken's egg in hand and throwing it to the ground so that it broke, whereupon a chick emerged from the shell and walked. Dun immediately came to an awakening and regretted his former words. In a moment, his master and the chick both vanished and were seen no more. (This one account comes from the Mingxiang ji).

72.43

Xindu Yuanfang, a man of Fuyang County in Xiangzhou during the Tang dynasty, possessed integrity and noble aspirations in his youth and was especially fond of Buddhist scriptures. He was twenty-nine years old, and in the first month of spring in the fifth year of the Xianqing reign, he died. More than a month after his death, his elder brother, the monk Daojie of Faguan Temple, felt an intense yearning of fraternal affection. He then brought a spirit medium to the house, sending him to seek Yuanfang and speak with him. Daojie also had some understanding of ritual arts; he drew a talisman to summon Yuanfang and instructed the medium to inquire into his circumstances. The medium was illiterate, so they had a literate person hold the brush. The medium dictated on Yuanfang's behalf, writing a single letter addressed to his classmate Ping Xingji, recounting his lifelong sentiments in full, along with two poems. He also left a letter for his family. Its composition was orderly, and its wording was sorrowful. His letters generally exhorted them to cultivate meritorious deeds, chant the Buddha's name, and copy sūtras, stating that the karma of taking life is the greatest of sins, none surpassing it. He also said: 'Yuanfang has not entered hell, nor has he fallen among ghosts. Formerly, I received an assignment from the underworld officials ordering me to be born as a son in the family of Li Renshi of Shizhou. But because Shi Mingyuan of Wushan County in Longzhou prayed for a son at Mount Hua, it was changed so that I will be born as a son to the Shi family.' He also said: 'The date of my rebirth is pressing close; I am constrained and cannot remain any longer. Conceived in the second month, I will be born in the twelfth month. I pray that my elder brothers and the others, in their flowing compassion, will go there to see me.' Having finished speaking, he wept and departed. Xue Dazao of Hedong, who was residing in Fuyang and had previously served as the magistrate of Wushan County, himself stated that he was well acquainted with Mingyuan. The monks Huiyong, Fazhen, and others of Zhili Temple related this. (This comes from the Mingbao shiyi ji).

72.44

Chapter 83: The Ten Fetters (This has four sections)

72.45

1. Stating the Intention
2. Harmonizing the Names
3. Delusion Concerning the Truth
4. Severing the Obstacles

72.46

Section 1: Stating the Intention

72.47

We have heard that the dim slumber of the tridhātu is entirely because the ten underlying proclivities serve as its lair, and the climbing and grasping of the six thieves are truly because the five entrenchments act as their fierce generals. This causes false thoughts to be spuriously constructed and deluded inversions to arise together in contention. The ten thousand sufferings strive to entangle, and the hundred sorrows all gather. Thereupon, the ten proclivities drive [one] on, and the ten bonds bind [one] fast. The five dull ones easily sink down, and the five keen ones are difficult to control. The [truths of] suffering and accumulation flow downstream, constantly drifting through beginningless [time]; the [truths of] cessation and the path are pure and vacuous—by what means could they ever be realized?

72.48

Section Two: Understanding the Names

72.49

First, explaining the names: the first is view of individuality (satkāyadṛṣṭi); the second is extreme view (antagrāhadṛṣṭi); the third is wrong view (mithyādṛṣṭi); the fourth is attachment to precepts and vows (śīlavrataparāmarśa); the fifth is attachment to views (dṛṣṭiparāmarśa); the sixth is greed (rāga); the seventh is anger (pratigha); the eighth is delusion (moha); the ninth is conceit (māna); the tenth is doubt (vicikitsā). These ten proclivities are the root of birth-and-death. Ordinary beings are inverted and deluded, having never contemplated principle, and through continuous false clinging they do not escape the three realms of existence. Just as in the world official runners pursue criminals, they are called 'proclivities' (anuśaya). As the Daśabhūmika-śāstra says: 'The meaning of pursuing and revolving is called anuśaya.' The Saṃyuktābhidharmahṛdaya-śāstra says: 'The pursuit by the proclivities is like a shadow following one walking through space.' The Satyasiddhi-śāstra says: 'The pursuit by the proclivities is like a mother following her child.' They have the meaning of constantly pursuing [sentient beings] throughout the tridhātu. The above is a general explanation; below they are individually analyzed.

72.50

First, view of individuality (satkāyadṛṣṭi): it is also called the view of self (ātmadṛṣṭi). Form and mind mutually rely on one another, which is named the 'body' (kāya). The ordinary and foolish are deluded about this and grasp it as a self or a person. Based on what they are deluded about, it is therefore named the view of individuality, because they are deluded about form and mind and reckon them to be a self. Based on what they establish, it is also named the view of self. Thus the Daśabhūmika-sūtra says: 'Taking rebirth in the world is entirely due to attachment to a self; if one is free from attachment to a self, then there is no place to take rebirth with a body in the world.' Thus we know that the view of self is the source from which the afflictions arise. Therefore the Nirvāṇa Sūtra says: 'Just as when six great bandits wish to plunder someone, they must rely on an inside person; if there were no inside person, they would turn back halfway. The bandits of the six sense objects are also like this. When they wish to plunder wholesome qualities, they must rely on an inner presence of sentient beings' views and signs of permanence, bliss, self, purity, non-emptiness, and the like. If internally there are no such signs, the evil bandits of the six sense objects cannot plunder any wholesome qualities. A person of wisdom internally lacks these signs, whereas ordinary beings possess them. For this reason, the six sense objects constantly come to invade and rob the wealth of wholesome qualities.' Thus we know that the view of self is the source that gives rise to evil and destroys goodness. Moreover, the Mahāratnakūṭa Sūtra says: 'Just as a throat-choking illness can cut off life immediately, among all views only the view of self can immediately cut off the life of wisdom.'

72.51

Second, extreme view (antagrāhadṛṣṭi): cause and effect in the world are a succession of arising and ceasing, which are not definitely annihilated nor eternal; this is the middle-way principle. Failing to understand it and one-sidedly clinging to it is therefore called extreme view. As the Mūlamadhyamakakārikā says: 'Because cause and effect are a succession of arising and ceasing, coming and going are uninterrupted. Because there is arising and ceasing, they are not eternal; because there is continuity, they are not annihilated.' Therefore we know that the succession of cause and effect throughout the three times is the correct principle. Moreover, the Satyasiddhi-śāstra says: 'By means of conventional truth, the middle way can be established. Because the five aggregates arise in succession, they are not annihilated; because they perish moment by moment, they are not eternal. Freedom from these [extremes of] annihilation and eternity is called the middle way.' Thus we know that cause and effect are not definitely annihilated or eternal. Regarding present retribution, the ordinary and foolish do not contemplate: regarding changing and perishing moment by moment, they hold the view of permanence; not contemplating new arising moment by moment, they hold the view of annihilation. If regarding future retribution their craving is not yet exhausted, their taking rebirth in the six destinies according to karma is indeterminate: a human is not eternally a human, but being deluded about this, to say it is eternal is the view of permanence; if one says that after death one will never again take rebirth and the mind-consciousness is extinguished forever, this is the view of annihilation.

72.52

Third, explaining wrong view (mithyādṛṣṭi): it refers to slandering [the Dharma by claiming] that there is neither cause nor effect; running contrary to the correct is called 'wrong'. According to the Abhidharmakośa-śāstra, all views arise contrary to principle and are all wrong views; yet only this single view is spoken of as 'wrong view' because this view is the most evil and able to cut off wholesome roots, and is therefore called wrong view. If one discusses views such as the view of individuality and extreme views, although they are wrong and not correct, they merely delude one regarding principle and obstruct emergence onto the noble path; they do not slander cause and effect, so their evil intent is light, not preventing one from cultivating good and still experiencing worldly pleasure. As the Guan fo sanmei jing says: 'Such grave sins as disbelieving in cause and effect and cutting off the study of prajñā surpass the sin of killing eighty thousand parents.' This heavy retribution is experienced due to wrong view. Therefore the Mūlamadhyamakakārikā says: 'Wrong view has two kinds: first, destroying worldly happiness, which is coarse wrong view, claiming there are no offenses or merit, no Buddhas, worthies, or nobles, abandoning good to do evil; second, destroying the path to nirvāṇa, greedily attaching to a self and discriminating existence and nonexistence, on account of which one cannot attain the path to nirvāṇa.'

First 52 of 73 passages. Read on

Linked texts (1)

法苑珠林 — 道世, Classical Chinese