[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 1.135 # 仁王護國般若波羅蜜多經疏 1.135 仁王護國般若波羅蜜多經疏 1.135 - **Language:** Classical Chinese ### [1.135](https://indike.org/pramana/in.bauddha.taisho.1709.1.135) 解曰：阿修羅等者，等彼天、龍、藥叉、健達縛、揭路荼、緊捺洛、莫呼洛伽，此八部眾常隨佛故。阿修羅者，訛也，新云阿素洛。阿者云非，素洛云天，以多諂詐無天行故，名曰非天。《佛地》、《瑜伽》云天趣攝，《雜心》鬼趣，《正法念經》鬼畜趣攝，《伽陀經》云鬼畜及天三趣攝故。羅睺阿修羅，是師子兒，畜生所攝。《十地經》說此有五類：一極溺者，住於人間深山大窟，非天宮也。妙高山北大海之下二萬一千由旬，有羅睺宮，此云執日；次下復有勇健之宮；次下復有華鬘之宮；一一相去二萬一千由旬，其次最下有毘摩質多羅宮，新云吠摩質呾利，此云綺羅盡，以文身故，或云寶飾，寶冠飾服此為最大。帝釋妻翁，說支父也。居大海下時復大唱：我是毘摩質多阿脩羅王。言天神者，身有光明，住空宮也。言龍神者，《正法念》云「此有二類：一者法行，謂難陀等；二非法行，謂黑色等。」如常分別。藥叉神者，此云勇健，亦云輕捷，飛騰虛空，部攝地行諸羅剎也。如《起世經》此有三種：一者地居、二者空居、三者欲天，守護城門。言夜叉者，訛也。健達縛者，此云尋香，諸天樂神。地居山穴，諸天須樂，身有相現，即往昇天。言乾闥婆，訛也。揭路荼者，此云妙翅，妙翅鳥神也。云迦婁羅金翅鳥者，訛謬也。毛羽之色，雜以眾寶，豈唯金色？如《增一阿含》此有四生，食四生龍，如常分別。緊捺洛者，此云疑神，其形似人，頭有一角，面極端正，疑人非人，故曰疑神，此即諸天法樂神也。言緊那羅者，訛也。莫呼洛伽者，此云大腹，大蟒田蛇腹行之類。言摩睺羅伽者，訛也。此等非人，何得隨佛？如《舍利弗問經》云「舍利弗白佛言：『世尊！八部鬼神以何因緣生於惡道而常聞正法？』佛言：『以二種業：一以惡故生於惡道；二以善故多受快樂。』又問：『善惡二異，何得同耶？』佛言：『亦得八部鬼神皆曰人非人也。天神者，過去以車輿舍宅飯食供養三寶父母賢勝之人，猶懷慳儉諂佞嫉妬，故受天神身，如普光淨勝天也。龍神者，修達德本廣行檀施，不依正念，急性好嗔，故受龍身。如摩尼光夜叉神者，好大布施，或先損害後加饒益。隨功勝負，故在天上空中地下。乾闥婆者，前生亦少瞋恚，常好布施，以青蓮華自嚴其身，作眾伎樂。今為此神，常為諸天奏諸伎樂。阿脩羅神者，此神志強，不隨善友，所作淨福好逐幻為作諸邪福，傍於邪師甚好布施，又樂觀他鬪訟之事，故受此身。迦婁羅神者，先修大捨，常有高心以陵於物，故受此身。緊那羅神者，昔好勸人發菩提心，未正其志逐諸邪行，故受此身。摩睺羅伽神者，布施護法，性好瞋恚，故受此身。人非人等皆由依附邪師行諂惡道，以邪亂正俱謂是道，生彼類中。由有善故，得聞正法。』」此或願生或是變化，各與眷屬云若干矣。上來別明當根眾竟。從此第二明變化眾。於中分三：一明現法座、二明現寶華、三明遍諸國。就初文中復分為二：初明所現座。其義者何？ > The commentary explains: As for "asuras and so forth", "and so forth" includes the devas, nāgas, yakṣas, gandharvas, garuḍas, kiṃnaras, and mahoragas, because this assembly of eight classes of beings always attends the Buddha. "Asura" is a corruption; the new translation renders it as \*asura\*. \*A\* means "non-", and \*sura\* means "deva"; because they are full of flattery and deceit and lack the conduct of devas, they are called "non-devas". The \*Buddhabhūmi\* and the \*Yogācāra\* state that they are subsumed under the destiny of devas; the \*Saṃyuktābhidharmahṛdaya\* holds they are of the destiny of pretas; the \*Saddharmasmṛtyupasthāna Sūtra\* holds they are subsumed under the destinies of pretas and animals; and the \*Gāthā Sūtra\* states that they are subsumed under three destinies: pretas, animals, and devas. The asura Rāhu is a lion's whelp and is subsumed under animals. The \*Daśabhūmika Sūtra\* states that there are five classes of them: The first are those extremely submerged, who live in deep mountains and great caverns among humans, not in celestial palaces. Twenty-one thousand yojanas beneath the great ocean north of Mount Meru is the palace of Rāhu, whose name translates as "Seizing the Sun"; next beneath it is the palace of the Valiant; next beneath it is the palace of the Flower Garland; each situated twenty-one thousand yojanas apart from the next; and beneath that, at the very bottom, is the palace of Vemacitrin—newly rendered \*Vemacitrin\*—which translates as "Exhaustion of Brocade" because his body is patterned, or is translated as "Jeweled Adornment", since his jeweled crown and adorned robes are the grandest of all. He is the father-in-law of Śakra and the father of Śacī. Living beneath the great ocean, he often proclaims with a great roar: "I am Vemacitra, king of the asuras!" As for the deva spirits, their bodies possess radiance, and they dwell in palaces in the sky. As for the nāga spirits, the \*Saddharmasmṛtyupasthāna\* states: "There are two classes of them: first, those of dharmic conduct, such as Nanda and others; second, those of non-dharmic conduct, such as Kālika and others," as is commonly distinguished. As for the yakṣa spirits, this is translated as "valiant", and also as "swift and nimble"; soaring into the sky, their class subsumes all the earth-dwelling rākṣasas. According to the \*Lokasthiti Sūtra\*, there are three kinds of them: first, earth-dwellers; second, sky-dwellers; and third, those of the desire-realm heavens who guard the city gates. The term \*yecha\* is a corruption. As for the gandharvas, this is translated as "seeking fragrance"; they are the celestial musicians of the devas. They dwell on earth in mountain caverns, and when the devas desire music, marks appear on their bodies, whereupon they ascend to heaven. The term \*gantapo\* is a corruption. As for the garuḍas, this is translated as "wondrous wings"; they are the wondrous-winged bird spirits. To call them \*jialouluo\* golden-winged birds is an erroneous corruption. The colours of their plumage are mingled with many jewels; how could they be merely of golden colour? According to the \*Ekottarika Āgama\*, they have four modes of birth and consume nāgas of the four modes of birth, as is commonly distinguished. As for the kiṃnaras, this is translated as "doubt spirits"; their form resembles a human, but their head has a single horn and their face is extremely handsome; one doubts whether they are human or non-human, hence they are called "doubt spirits"; these are the spirits of the sacred music of the devas. The term \*jinnāluo\* is a corruption. As for the mahoragas, this is translated as "great belly"; they are the class of great pythons and field serpents that crawl on their bellies. The term \*mohouluojia\* is a corruption. How could such non-humans be able to attend the Buddha? As the \*Śāriputraparipṛcchā Sūtra\* states: "Śāriputra addressed the Buddha, saying: 'World-Honoured One! By what cause and condition are the ghosts and spirits of the eight classes born into evil destinies yet constantly hear the True Dharma?' The Buddha said: 'Due to two kinds of karma: first, because of evil karma they are born into evil destinies; second, because of good karma they experience much pleasure.' He asked again: 'Good and evil are two distinct things; how can they coincide?' The Buddha said: 'They can indeed coincide; the ghosts and spirits of the eight classes are all called non-humans. The deva spirits, in the past, offered carts, carriages, houses, and food to the Three Jewels, parents, and worthy and superior persons, yet still harboured stinginess, flattery, sycophancy, and jealousy; therefore they received the body of a deva spirit, like the devas of Samantaprabhā and Viśuddhaśreṣṭha. The nāga spirits cultivated the roots of virtue and extensively practised charity, but did not rely on right mindfulness, being impetuous and fond of anger; therefore they received the body of a nāga. Yakṣa spirits like Maṇiprabha were fond of great giving, yet would first cause harm and later grant benefits; according to the preponderance of their deeds, they are in heaven, in the sky, or on the earth. Gandharvas, in previous lives, also had little anger, were constantly fond of giving, adorned their own bodies with blue lotus blossoms, and performed various kinds of music; now having become these spirits, they constantly play various music for the devas. As for the asura spirits, their will was stubborn and did not follow good spiritual friends; in the pure merit they performed, they liked to pursue illusion and create various deviant merits, attached themselves to deviant teachers, were exceedingly fond of giving, and also took pleasure in watching others dispute and litigate; therefore they received this body. Garuḍa spirits previously cultivated great renunciation, yet always harboured a haughty mind to demean other beings; therefore they received this body. Kiṃnara spirits in the past liked to encourage people to give rise to the bodhicitta, yet without rectifying their own resolve pursued various deviant practices; therefore they received this body. Mahoraga spirits gave gifts to protect the Dharma, but by nature were fond of anger; therefore they received this body. Non-humans and the like all, due to relying on deviant teachers, practiced flattering and evil ways, confusing the right with the deviant and both considering this to be the Path, were born among those classes. Because they had good deeds, they are able to hear the True Dharma.'" These were born either through vows or through transformation, each with their retinue, hence it says "and so forth". Above, the distinct explanation of the assembly corresponding to the capacities has ended. From here, the second part explains the transformationally manifested assembly. Within this, there are three parts: first, explaining the manifestation of the Dharma seats; second, explaining the manifestation of the jeweled flowers; third, explaining their pervading all lands. In the first passage, it is again divided into two: first, explaining the seats manifested. 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