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由因世界。執著輪迴。趣顛倒故。和合煖成。八萬四千。翻覆亂想。如是故有。濕相蔽尸。流轉國土。含蠢蝡動。其類充塞。
「由因世界。執著輪迴」：這個執著就是有一種固執不通，而著住不化，這種執著的性。因為有這種執著性，所以也有輪迴。「趣顛倒故」：趣，由這兒走到那兒去，由那邊走到這邊，這叫趣。趣就是趣向，趣向那邊那個道路。因為這個胎，然後這是濕生。胎具三緣，就是父緣、母緣、自己的業緣，沒有煖緣，而成就的。這個濕生就是有兩緣，有這個自己的業緣，和一種濕的緣。「和合煖成」：因為互相和合而發生一種煖業所成就的「八萬四千。翻覆亂想」：翻，翻過來調過去，就是來回翻來翻去；覆，是覆蓋著，這種的亂想。「如是故有」：因為這個所以有「濕相蔽尸」：這是蝡肉。「流轉國土。含蠢蝡動」：含，就是一切含靈；蠢，這是它有一種靈性，但是很蠢笨的；蝡，就是這蟲子它會爬；動就是會動彈的東西。這是濕生。這濕，有的地方有水氣，就會有一種生物生出來，這屬於濕生。「其類充塞」：這種的種類也到處都有，無論哪個地方都有，我們人看不見，人、畜生和這十二類的眾生，都互相有連帶的關係，互相通著的。
由因世界。變易輪迴。假顛倒故。和合觸成。八萬四千。新故亂想。如是故有。化相羯南。流轉國土。轉蛻飛行。其類充塞。
化生只有一緣：自己的業。它好喜新忘故，什麼叫化生呢？例如：由老鼠化成會飛的蝙蝠；有一種小雀鳥會變成魚，變成了水裡的動物互相變化；有的蟲子就變成蝴蝶，這是生物裡互相來回變化。「由因世界。變易輪迴。假顛倒故」：假，是假借。你借我的，我借你的。你借我的東西，我借你的東西，所以互相有變易，叫假借顛倒，故「和合觸成」：所以有一種和合觸成了，成什麼呢？成了「八萬四千」種「新故亂想」：新的想，舊的想。故，是故舊；新，是新鮮的。有的就厭故喜新，對故舊的東西不歡喜了，要再換一個新的。好像本來是做雀鳥的，不願意繼續做雀鳥，而願意做一隻蛤蟆，就變成了一隻蛤蟆在水裡；有的蟲子，不願意做蟲子了，就變成一隻蝴蝶；有的老鼠不願意再做老鼠了，就變成蝙蝠，像這樣互相變化叫化生。「如是故有」：因為這樣所以就有「化向羯南」：化，是化生的相；羯南，是硬肉。以後八種眾生，都是以硬肉作比喻。「流轉國土」：在各個國土裡流轉，轉來轉去。「轉蛻飛行」：或者在地下行的，會變成飛的東西；或者飛的東西，變成水裡生活的東西，這麼互相變化，「其類充塞」：這一類的眾生也充塞於世界。
由因世界。留礙輪迴。障顛倒故。和合著成。八萬四千。精耀亂想。如是故有。色相羯南。流轉國土。休咎精明。其類充塞。
這有色的，是有形色的。「由因世界。留礙輪迴」：留，是滯留；礙，是障礙，滯留障礙這種的輪迴。「障顛倒故」：種種事情都有一種障礙。「和合著成」：和合這種業，執著這種業造成的「八萬四千。精耀亂想」：這類眾生很精明的，想的也很聰明，這是種亂想。「如是故有」：因為這樣，所以就有「色相羯南」：有這有色的硬肉「流轉國土。休咎精明」：休，是吉祥的事情；咎，是不吉祥的事情；精，就是很聰明、很精明的眾生。這種有形的眾生，有的令人見了就很吉祥的，有的令人見了就很不吉祥的。這種東西雖然有形，但不是常見的；雖然不是常見的，可也有這種東西。「其類充塞」：這種眾生也充塞世界，充塞宇宙。
由因世界。銷散輪迴。惑顛倒故。和合暗成。八萬四千。陰隱亂想。如是有故。無色羯南。流轉國土。空散消沉。其類充塞。
這是無色，是無色界天。「由因世界」：因為這個，所以世界就有「銷散輪迴」：銷，是沒有了；散，是散了，雖然你看不見他，說是銷了散了，但是他還是有這種識、業，在虛空裡存在的，所以就有這種輪迴。「惑顛倒故」：由這種惑，就是不明白，無明而顛倒的緣故。「和合暗成」：暗暗地有這種業的成就，成就「八萬四千」種「陰隱亂想」：這是很不容易見到的、很細微的。「如是故有」：像這樣故有，「無色羯南」：無色的硬肉，「流轉國土」：在每一個國土流轉。空散消沉是屬於無色界天－空無邊處天、識無邊處天、無所有處天、非想非非想處天，這是四空處。屬於四空處的眾生，叫空散消沉，空，是無邊處天；散，是識無邊處天；消，無所有處天；沉，非非想處天。這四空處的眾生，沒有色相，只有一個業識「其類充塞」：這一類的眾生，也充塞於宇宙世間。
待續
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Through a continuous process of attachment, the upside-down state of inclination occurs in this world. It unites with warmth to become eighty-four thousand kinds of random thoughts that are vacillating and inverted. From this there come into being through moisture the appearance of peshis, which multiply throughout the lands in the form of insects and crawling invertebrates, until their kinds abound.
This passage discusses beings born from moisture. Birth from moisture is a result of warmth and the two conditions of individual karma and moisture.
Through a continuous process of attachment, the upside-down state of inclination occurs in this world. "Attachment" refers to clinging and being unable to change. Beings whose natures are attached undergo the cycle of rebirth. "Inclination" refers to a tendency to go in certain directions or along certain paths. Birth from the womb requires the three conditions of father, mother, and individual karma. It does not require the condition of moisture. Birth from moisture requires the two conditions of individual karma and moisture. The inclination
unites with warmth to become eighty-four thousand kinds of random thoughts that are vacillating and inverted. "Warmth" refers to the creation of karma. "Vacillating" means fluttering. "Inverted" means covered.
From this there come into being through moisture the appearance of peshis, which multiply throughout the lands in the form of insects and crawling invertebrates, until their kinds abound. "Peshi" is a Sanskrit word which means "soft flesh"; it refers to an initial stage of development of beings born from moisture. "Insects and crawling invertebrates" refer to small worms, bugs, and microscopic organisms — simple forms of life. These creatures breed wherever there is moisture. They are found everywhere throughout the world. Ordinary people cannot observe it, but all twelve types of beings are in fact interrelated. People have a connection with all these other kinds of beings.
Through a continuous process of change, the upside-down state of borrowing occurs in this world. It unites with contact to become eighty-four thousand kinds of random thoughts of new and old. From this there come into being through transformation the appearance of ghanas, which multiply throughout the lands in the form of metamorphic flying and crawling creatures, until their kinds abound.
This section discusses birth by transformation, which requires only the condition of individual karma. If one delights in the new and grows tired of the old, then birth by transformation can occur. Some mice can be transformed into bats. Some birds can turn into fish or amphibians. Caterpillars can turn into butterflies. Creatures can transform back and forth.
Through a continuous process of change, the upside-down state of borrowing occurs in this world. Because there is a borrowing back and forth, changes take place among creatures.
It unites with contact to become eighty-four thousand kinds of random thoughts of new and old. Some creatures despise the old and enjoy the new. They get tired of what is old and want to trade it for something new. A bird may tire of being a bird and wish to change into an amphibian, a frog in the water. Some insects tire of being insects, so they change into butterflies. Some mice tire of being mice and change into bats. There are all examples of the birth of beings by transformation.
From this there come into being through transformation the appearance of ghanas, which multiply throughout the lands. "Ghana" is a Sanskrit word which means "solid flesh," referring in this case to the bodies of metamorphic beings. The subsequent eight categories of beings use the term ghana to represent their development. These transformation-born beings spread throughout the world
in the form of metamorphic flying and crawling creatures, until their kinds abound. Crawling creatures turn into flying creatures; flying creatures can turn into creatures that swim. They transform among one another, and their kinds abound.
Through a continuous process of restraint, the upside-down state of obstruction occurs in this world. It unites with attachment to become eighty-four thousand kinds of random thoughts of refinement and brilliance. From this there come into being the Ghanas of appearance that possess from, which multiply throughout the lands in the form of auspicious and inauspicious essences, until their kinds abound.
This section discusses beings with form.
Through a continuous process of restraint, the upside-down state of obstruction occurs in this world. "Restraint" refers to detaining and hindering. Many circumstances unite to form an obstruction.
It unites with attachment to become eighty-four thousand kinds of random thoughts of refinement and brilliance. "Attachment" refers to the actualizing of karma. These beings are extremely intelligent.
From this there come into being the ghanas of appearance that possess form, which multiply throughout the lands. This kind of solid flesh has form. These beings appear
in the form of auspicious and inauspicious essences, until their kinds abound. These brilliant beings have form, and sometimes it is very auspicious for people to see them, though it may be inauspicious for other people to see them. Although these beings have form, they are not a common sight. Fireflies and pearl-producing oysters are examples of this category of beings. Even though they are rarely seen, they do exist. These kinds of living beings also abound in the universe.
Through a continuous process of annihilation and dispersion, the upside-down state of delusion occurs in this world. It unites with darkness to become eighty-four thousand kinds of random thoughts of obscurity and hiding. From this there come into being the ghanas of formless beings, which multiply throughout the lands as those that are empty, dispersed, annihilated, and submerged until their kinds abound.
This section discusses beings without form—beings in the heavens of the formless realm.
Through a continuous process of annihilation and dispersion, the upside-down state of delusion occurs in this world. Although "annihilation and dispersion" implies total negation, so that one sees nothing, there consciousness and karma still exist, so there is rebirth. Due to delusion—a lack of clarity, ignorance and upside-downness,
it unites with darkness to become eighty-four thousand kinds of random thoughts of obscurity and hiding. Imperceptibly there is karma which becomes these myriad random thoughts. "Obscurity and hiding" means that these thoughts are not easy to detect.
From this there come into being the ghanas of formless beings, which multiply throughout the lands. They spread through every land, as those that are empty, dispersed, annihilated, and submerged until their kinds abound. "Empty, dispersed, annihilated, and submerged" refer to beings in the Heaven of Boundless Emptiness, the Heaven of Boundless Consciousness, the Heaven of Nothing Whatsoever, and the Heaven of Neither Thought Nor Non-thought, respectively. So these are beings of the Heavens of the Four Stations of Emptiness in the formless realm. These beings are endowed with a karmic consciousness, but no physical form. These beings, too, abound in the world.
to be continued
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