[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) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 2.62 # 妙法蓮華經玄贊 2.62 妙法蓮華經玄贊 2.62 - **Language:** Classical Chinese ### [2.62](https://indike.org/pramana/in.bauddha.taisho.1723.2.62) 贊曰：梵云阿素洛，此云非天。索洛者，天之異名；阿之言非，以多諂詐無天行故名曰非天，如人不仁亦名非人。《瑜伽》、《佛地論》說為天趣攝，《雜心》名鬼趣，《正法念經》是鬼畜趣，《伽陀經》說鬼畜天三。有云羅睺阿修羅是師子兒，畜生所攝。今依大乘《瑜伽》為正。此有五類，一極弱者在人間山地中住，即今西方山中有大深窟，多是非天之宮。以下四類《十地經》說。二妙高山北大海之下二萬一千由旬有羅睺宮。三次下二萬一千由旬有勇健宮。四次下二萬一千由旬有華鬘宮。五次下二萬一千由旬有毘摩質多羅宮。准此已下八萬四千深於須彌矣，與《起世經》相違，彼說須彌東西去山一千由旬外有毘摩質多宮，縱廣八萬由旬，七重城等是別聚落，亦復無失。羅睺此云執日，非天與天鬪時，將四天王天先與其戰。日月天子放盛光明射非天之眼，此為非天箭鋒，以手執日障蔽其光，故云執日。今為第四應知，初列婆稚者，舊云被縛，非天前軍為天所縛。正云跋稚迦，此云團圓，《正法華》中最勝是，即當勇健。次執日後與天鬪時，有勇健力。跋陀縛義，此非被縛。「佉羅騫馱」者，佉騫皆去聲，馱平聲呼，古云廣肩膊，形貌更大，次勇健後，當華鬘是。梵云吠摩質呾利，此云綺畫，明文其身，或云寶錦用冠其服。云「毘摩質多羅」訛也。此為最大天帝釋之婦公、舍支之父，說此因緣如《宗輪疏》。 > The commentary says: In Sanskrit it is asura, which means here 'non-deva' (feitian). Sura is an alternative name for deva; a- means non-. Because they have much flattery and deceit and lack the conduct of devas, they are called 'non-devas', just as a person who lacks benevolence is also called a 'non-person'. The Yogācārabhūmi and Buddhabhūmi-śāstra state that they are included in the deva destiny; the Miśrakābhidharmahṛdaya calls them the preta destiny; the Saddharmasmṛtyupasthāna-sūtra regards them as the preta and animal destinies; and the Gāthā-sūtra speaks of three destinies: preta, animal, and deva. Some say that the asura Rāhu is a lion's whelp and is subsumed under animals. Here, we take the Mahāyāna Yogācārabhūmi as standard. There are five classes of these: first, the weakest dwell among human beings in mountains and on the earth; namely, nowadays in the Western Regions there are large, deep caverns in the mountains, many of which are palaces of non-devas. The following four classes are expounded in the Daśabhūmika-sūtra: second, twenty-one thousand yojanas beneath the great ocean north of Mount Meru is Rāhu's palace. Third, twenty-one thousand yojanas further down is the Valiant Palace. Fourth, twenty-one thousand yojanas further down is the Flower-Garland Palace. Fifth, twenty-one thousand yojanas further down is Vemacitra's palace. Following this, the depth below Mount Meru reaches eighty-four thousand yojanas. This conflicts with the Lokasthiti-sūtra, which states that one thousand yojanas outside the mountain to the east and west of Mount Meru is Vemacitra's palace, eighty thousand yojanas in length and breadth, with sevenfold walls and so forth; but these are different settlements, so there is no error. Rāhu means here 'holding the sun'. When the non-devas fight with the devas, they first do battle with the gods of the Four Heavenly Kings. The sons of heaven of the sun and moon emit brilliant light to shine into the eyes of the non-devas, serving as arrowheads against the non-devas; \[Rāhu\] holds the sun with his hand to block its light, and is therefore called 'holding the sun'. Now he is listed as the fourth, as should be understood. The first listed, Bali, was formerly said to mean 'bound', because the vanguard of the non-devas was bound by the devas. Correctly it is balikā, which means here 'rounded'; in the Zheng fahua \[jing\] it is 'Supreme', which corresponds to 'Valiant'. Coming next after Holding the Sun, when fighting with the devas, he has valiant strength. Baddha has the meaning of 'bound', but this does not mean 'bound'. As for Kharaskandha, khara and skandha are both in the departing tone, and dha is pronounced in the level tone; formerly it was rendered 'Broad Shoulders', having an even greater physical form; coming after Valiant, it corresponds to 'Flower-Garland'. In Sanskrit it is vemacitrin, which means here 'variegated drawings', indicating patterns decorating his body, or it means using precious brocade to adorn his attire; to say 'Vimacittara' is an error. He is the greatest, the father-in-law of Śakra, king of the devas, and father of Śacī; the explanation of these circumstances is as found in the Commentary on the Samayabhedoparacanacakra. > — English (machine translation) (machine translation) - [Previous: 2.61](https://indike.org/pramana/in.bauddha.taisho.1723.2.61) - [Next: 2.63](https://indike.org/pramana/in.bauddha.taisho.1723.2.63) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1723.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.2.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.2.62](https://indike.org/pramana/in.bauddha.taisho.1723.2.62) · Pramāṇa