諸經要集 12.54

12.54

Thus we know that [modes of] birth are broader and the realms are narrower. Because apparitional birth is broad, it encompasses two whole realms and portions of three realms. Within the hell realm, birth is exclusively apparitional. Question: Given that the devas of the six desire [heavens] engage in desire in the same way as humans, why is there no womb-birth [among them]? Answer: Although their experience of desire is the same, the execution of the act is not identical. Therefore, texts such as the Loutan jing and the Saddharmasmṛtyupasthāna-sūtra state that the Cāturmahārājakāyika and Trāyastriṃśa devas dwell on the ground; when they engage in desire, male and female unite physically, no different from humans, yet they do not emit semen, which is different from humans. From the upper four heavens upward, it is completely different throughout. When the Yāma devas engage in desire, they embrace with joyous intent, or achieve consummation merely by holding hands, without reaching copulation. In the Tuṣita heaven, playful intent, conversation, and laughter constitute consummation, without waiting to embrace. In the Nirmāṇarati heaven, mutual gazing constitutes consummation, without waiting for conversation and laughter. In the Paranirmitavaśavartin heaven, merely hearing the sound of voices or smelling fragrance constitutes consummation, without waiting for mutual gazing. Therefore they differ from humans. Because devas are apparitionally born, they arise through transformation from the mother's knees. Apparitional birth in the ghost realm is well known. Womb-birth [there] is rather obscure; as those with pure vision have explained, in the past in Rājagṛha there was a woman who was possessed by the essence of a ghost and gave birth from her body to five hundred ghost children. Furthermore, the Abhidharmakośa-śāstra states: A ghost told 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 devour them, yet I am never sated.' This is womb-birth among ghosts. The asura realm also possesses the two births of womb and apparitional. Because they have mating pairs, there is womb-birth. In the beginning of the kalpa, asuras emerged from the heavens, which is apparitional birth. Furthermore, according to the Guanfo sanmei jing, the primordial female asura originally emerged from the moist mud and eggs of the great ocean; including both womb and apparitional, they also possess all four births. As for humans possessing all four births: womb-birth is visible in the present and well known. Egg-birth is as spoken in the Nirvāṇa-sūtra: for example, the mother of Viśākhā gave birth to a flesh-egg, from which emerged thirty-two eggs. As the *Vibhāṣā-śāstra states: Question: How is it known that there is egg-birth among humans? Answer: As the Buddha taught, in the land of Jambudvīpa there were many merchants who entered the sea to gather jewels. They obtained two cranes. [The cranes] transformed themselves as they wished, leaving one [with each merchant]. Playing together with them, sleeping in the same chamber, and copulating with them, they ultimately laid two eggs. As the eggs gradually matured with warmth, two boys were born. Later, having grown up, they went forth to cultivate the path and attained the fruit of arhatship; one was named Sīvali and the second was named Upasīvali. Question: How is it known that there is moisture-birth among humans? Answer: As taught in the sūtras, there was King Mūrdhata, the Venerable Cāla, the Venerable Upacāla, the Pear Maiden, and the Mango Maiden, etc.; these are instances of it. Question: How is it known that there is apparitional birth among humans? Answer: It is like the humans at the beginning of the kalpa. Those who attain the noble Dharma are never again born from eggs or moisture. Question: Why are they never again born from eggs or moisture? Answer: Egg-birth and moisture-birth are subsumed under the animal realm. As for animals possessing all four births: womb-birth, egg-birth, and moisture-birth—these three can be seen with one's eyes and are well known. As for their apparitional birth: according to the Loutan jing, the garuḍas of the four births in turn eat the nāgas of the four births. The apparitionally born eat [nāgas of] all four [births]; the womb-born eat [nāgas of] three births (excluding apparitional); the egg-born eat [nāgas of] two births (excluding apparitional and womb); and the moisture-born in turn eat only the moisture-born one (excluding the other three, as is understandable).