諸經要集 19.66

19.66

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己。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。依母右脇面向母脇而住。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。若託生胎卵二生。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。如是若爾地獄眾生。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。欲得煖觸故往入彼。復見身為熱風光。及火焰等所炙。苦痛難忍。見寒冷地獄清涼。愛樂冷觸故往入彼。胎卵二生。於父母變異事生處。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, as for the method of taking birth: According to the Abhidharmakośa-śāstra: In order to go to the destiny where they should be born, this intermediate existence (antarābhava) arises. Sentient beings, by the power of past karma, possess the eye faculty of that rebirth, so that although dwelling in the farthest place, they are able to see the place where they should be born, and therein they see the mating of the father and mother. If [the being is to] become male, it conceives a male desire toward the mother; if it is to become female, it conceives a female desire toward the father, and through inversion, this mind gives rise to resentment. Sentient beings in the intermediate existence give rise to an inverted mind on account of these two, and thus, seeking desire and play, they go to the place of birth; that is, they delight in obtaining it for themselves. At that time, the impure substances have already reached the womb, and they immediately feel joy and consequently attach to it to be born. From that moment on, the five aggregates of this sentient being are unified and solidify, and the five aggregates of the intermediate existence immediately perish. Only then is it said that birth has been taken. If the fetus is male, it rests against the mother's left side, squatting with its face toward the mother's back. If the fetus is female, it rests against the mother's right side, dwelling with its face toward the mother's flank. If the fetus is neither male nor female, it takes birth according to the class of desire, and its position is likewise like this. There is no intermediate existence that is different; in both males and females the faculties are fully complete. Therefore, either as male or female, they take birth and dwell, and later, while growing in the womb, some become eunuchs (paṇḍaka). If taking birth through the two modes of womb-birth and egg-birth, the principle is like this. If sentient beings are to receive moisture-birth, on account of delighting in fragrances they go to the place of birth; this fragrance is either clean or foul according to past karma. If it is apparitional birth, on account of delighting in the location, they go to the place of birth. If so, then how do beings in the hells give rise to delight in their location? Because their minds are inverted: these sentient beings see cold wind and freezing rain afflicting their bodies, and see the fires of hell blazing intensely and pleasantly; wishing to obtain warm touch, they go and enter there. Or again, they see their bodies scorched by hot winds, glaring light, flames, and the like, suffering unbearable pain; they see the cold hells as cool and refreshing, and delighting in the cold touch, they go and enter there. The two modes of womb-birth and egg-birth are born in the place of the mating of the father and mother; the two modes of moisture-birth and apparitional birth do not depend on relying on red and white [fluids] to form a body, and hence lack this transformation. Moisture-born beings only, because of craving fragrance, go to the place of birth; according to whether their karma is good or evil, the fragrance they crave naturally has pure or foul qualities. Apparitionally born beings only crave the place on which they rely; although the hells are places of suffering, yet the sinners take pleasure in them, and also finding a place they crave, they take birth within it. Why is this? Because without craving, birth is not taken. The treatise says: Just as deeds performed in the past can induce such a birth, one delights in seeing oneself in such a status, and seeing those beings to be likewise, therefore one goes there. Former masters of old made such an explanation: If a sentient being, at the age of thirty, engaged in the deed of killing living beings by netting and catching beings, when performing this act they necessarily had companions. This karma can induce rebirth in hell; later, in the intermediate existence, they see their own body just as when they were thirty years old and practicing netting and trapping. Hence it says "status." Furthermore, they see their former companions no different from the past. When seeing the hell, it is just like previously seeing rivers and lakes, with the various companions pulling one another and entering into it together; due to this, inversion arises, and they immediately take birth therein. Later explanations hold that although the karma performed in the past was manifold, it must be by means of a single karma that rebirth in hell is induced; whether they performed this karma at the age of twenty or at the age of thirty, later in the intermediate existence they see their own body as young or old according to when they previously performed the action, and they see the beings in hell all as they were at their own age. Since their age is similar, toward these beings inversion arises, and they immediately go toward them; due to this craving, they take birth. Such is the explanation according to the Sautrāntika masters.