諸經要集 12.68

12.68

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。五者最後生。菩薩於諸飢饉作大魚等。並給一切皆令飽滿。或有疫病。作大良醫息除疫疾。或有爭戰以大威力善巧息除。或有惡王非理治罰。以願力哀愍一切。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。此中意取有知菩薩生。大菩提果之所依止。令諸菩薩疾證菩提。

Furthermore, the Yogācārabhūmi-śāstra states: "The births of bodhisattvas are briefly of five kinds, which encompass all births. All bodhisattvas take blameless births to benefit and bring peace and happiness to all sentient beings. What are the five? First is birth to avert calamities; second is birth according to species; third is birth of great power; fourth is birth with preeminence; and fifth is the final birth. A bodhisattva, during famines, becomes a giant fish or the like, providing for all so that they are satisfied. Or, when there is pestilence, he becomes a great and skilled physician, putting an end to the epidemic illnesses. Or, when there is warfare, with great and awe-inspiring power he skillfully quells it. Or, when an evil king punishes contrary to reason, with the power of his vows he feels pity for all. Or, when wrong views arise, he is able to eliminate evil and depravity. This is briefly called birth to avert calamities and disasters. Or there are bodhisattvas who, through the power of great vows, are born into diverse kinds of beings, skillfully guiding and transforming them so that they practice good. This is briefly called taking birth according to species. Or there are bodhisattvas who, by endowed nature upon birth, are most sublime in the lifespan, physical appearance, clan and caste, sovereignty, wealth, and so forth that they experience; whatever work they undertake benefits both themselves and others. This is briefly called birth of great power. Or there are bodhisattvas who, abiding in the ten stages, receive the reward of ten kings, which is most sublime; having already attained perfection, it is brought about through the predominance of this very karma. This is briefly called birth with preeminence. Or there are bodhisattvas whose provisions for bodhi are already completely perfected in this lifetime; they are born into the families of greatly noble kings, are able to manifest equal awakening, and extensively perform the Buddha's work. This is briefly called the final birth. If bodhisattvas in the past, future, and present take pure, benevolent, worthy, and exquisitely good rebirths, all are subsumed under these five births. Apart from these, there are no others, neither fewer nor more—only excluding the rebirths taken by bodhisattvas on ordinary stages. Why so? Because here the intention refers to the births of bodhisattvas endowed with knowledge, upon which the fruit of great bodhi relies, enabling bodhisattvas swiftly to realize bodhi."