法苑珠林 97.35

97.35

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.