Yogācārabhūmi Śāstra, Volume 10 (Twelve Links of Dependent Origination)

(37) Original text: 复次。若生欲界。依欲界身。引发上地若眼若耳。由此见闻。下地自地所有色声。又依此身。起三界意。及不系意。而现在前。若生色无色界。除其下地。一切现前。如在欲界。 

Explanation: Furthermore, if one is born in the desire realm, relying on the material body of the desire realm, one brings forth the functions of the faculties of the higher realms, such as the eye and the ear; through the eye and ear faculties of the higher realms, one sees and hears the material and auditory sense-objects of the lower realms and of one's own present realm. Furthermore, relying on this desire-realm body, the mental intention of the three realms, as well as the mental intention not bound to the three realms, arises and manifests in the present. If one is born in the form realm or the formless realm, apart from the lower realms, all the realms of the other levels will manifest in the present, just as in the desire realm. 

Original text: 复次。此三种杂染。谓烦恼杂染。业杂染。生杂染。为欲断故。修六种现观。应知何等为六。谓思现观。信现观。戒现观。现观智谛现观。现观边智谛现观。究竟现观。 

Explanation: Furthermore, there are the defilement of afflictions, the defilement of karma, and the defilement of birth. In order to sever these three kinds of defilement, one must cultivate the six kinds of direct realization (abhisamaya). What are these six? They are: the direct realization of deliberation, the direct realization of faith, the direct realization of precepts, the direct realization of truth through the wisdom of direct realization (Abhisamaya-jñāna-satyābhisamaya), the direct realization of truth through the wisdom of the limit of direct realization (Abhisamayāntika-jñāna-satyābhisamaya), and the ultimate direct realization (niṣṭhā-abhisamaya). 

The defilement of afflictions refers to the mental actions of greed, anger, and delusion. Because of the defilement of the afflictions of greed, anger, and delusion, one will create karmic actions defiled by greed, anger, and delusion; having created karmic actions defiled by greed, anger, and delusion, one will bring about a defiled body of birth in future lives. To sever these defiled dharmas, one must cultivate the six kinds of direct-perception contemplative practice (vipaśyanā-caryā). Several kinds of direct realization are introduced below. 

The direct realization of deliberation means having a truthful, careful, and determined deliberation (manasikāra) regarding the principles of the Four Noble Truths, being able to decisively understand and realize the principles that all dharmas are suffering, empty, impermanent, and non-self; non-Buddhist paths cannot influence this determined deliberation, and one will never regress from the principles of the Four Noble Truths. When the direct realization of deliberation is accomplished, there will be right conduct, a pure mind-ground, joy arising in the mind, the severing of all doubts, eternal abiding in wholesome destinies, and no rebirth in evil destinies. This is the deliberation of the mind consciousness and the manas; deliberation by the mind consciousness alone cannot change mental actions, sever doubts, purify the mind-ground, or forever end the evil destinies. Of course, the direct realization of deliberation also includes deliberation on the Mahāyāna dharma. Since it is called direct realization, it must accord with reality and accord with truth, and there is realized wisdom contained within it.
The direct realization of faith refers to having decisive and pure faith in the Three Jewels, without hesitation or indecision, and consequently one will no longer create karma of slander. Decisive faith represents wisdom; only with wisdom can there be direct realization, otherwise there can be no direct realization, only false discrimination. 

A person who has the direct realization of faith will no longer create karmic actions that slander the Three Jewels of the Buddha, the Dharma, and the Saṅgha. Slandering the Buddha includes saying that the Buddha was merely at the stage of an arhat or pratyekabuddha, having only the realization of the Four Noble Truths and the twelve links of dependent origination, with no other realization whatsoever; slandering the Buddha by saying He had no great supernatural powers and no immeasurable supernatural powers, slandering the Buddha by saying He was about the same as worldly people and quite ordinary; slandering the Buddha by saying He was a layperson who also engaged in laypeople's affairs, slandering the Buddha by saying His flesh and hair were those of worldly people, and so on without end. These statements are neither pure faith nor decisive faith, and therefore at the end of life they will all lead to retribution in the three evil destinies. A person who has the direct realization of faith can truthfully understand the immeasurable merits, virtue, wisdom, and supernatural powers of all the Buddhas of the three times without generating misunderstanding; such a person has determination (adhimokṣa) toward the Three Jewels, is not superstitious, has right conduct, and has wholesome karma. 

The phenomenon of slandering the Dharma is widespread in the Dharma-ending age; having seen much of it, one no longer finds it strange. The most serious is the claim that "the Mahāyāna is not the Buddha's teaching." These people cannot understand at all whether the Mahāyāna dharma-meaning is correct, whether it accords with reason, or whether it is sublime; with a severely deluded mind, they blindly and baselessly conclude that it is not the Buddha's teaching. There are also those who declare the Dharma to be non-Dharma and the non-Dharma to be Dharma—various such inversions are all very serious acts of slandering the Dharma, and at the end of life they will inevitably summon hellish retribution.

The phenomenon of slandering the Saṅgha is also very widespread. Declaring a monastic to be not a monastic, or declaring a non-monastic to be a monastic, is slandering the Saṅgha; criticizing and publicizing the various bodily, verbal, and mental actions of monastics—whether or not such things actually occurred—constitutes slandering the Saṅgha. It damages the image of monastics in the minds of sentient beings, creates harmful influence, causes sentient beings to lose faith in the Saṅgha Jewel, and leads them to no longer accept the Three Jewels, destroying the faith-root of sentient beings. Such offenses are extremely grave; most are hellish offenses, with retribution in the hells.