妙法蓮華經玄贊 6.189

6.189

其天趣中無解支節苦，而有死墮苦。如經中說有諸天子將欲沒時五相先現：一衣垢染現，二華鬘萎顇，三兩腋汗流，四身便臭穢，五天及天子不樂本坐。時彼天子偃臥林間，所有婇女與餘天子共為遊戲，彼見此已生大憂苦，復受陵篾悚慄之苦。由有廣大福聚成就及廣大五欲天子生時，所餘薄福諸舊天子見已惶怖受大憂苦。此上所說通六欲天。其下二天又受斫截破壞驅擯殘害之苦。由與非天共戰諍時，天與非天互相違拒，即執四仗——謂金、銀、頗胝、琉璃——共相戰鬪。爾時諸天及與非天，或斷支節、或破其身、或復致死。若傷身斷節，續還如故；若斷其首，即便殞歿。天與非天互有他勝，然天多勝，力勢強故。然其彼二若為他勝，即退入自宮。己之同類竟不慰問，由此因緣便懷憂慼。若天得勝，便入非天宮中，為奪其女起此違諍。若非天得勝，即入天宮，為求四種蘇陀味故，共相戰諍。復有強力天子纔一發憤，諸劣天子便被驅擯出其自宮。是故諸天受三種苦，謂死墮苦、陵篾苦、斫截破壞殘害驅擯苦。上說欲界苦，色無色界有情無是等苦，由彼有情非受苦器故。然由麁重苦故說彼為苦，有煩惱故、有定障故、於死及住不自在故。由此三界皆有苦故，不可愛樂，唯無漏界一切麁重諸苦永斷，是故唯此是勝義樂。上說果相。

In the deva destiny, there is no suffering of bodily dismemberment, but there is the suffering of death and falling. As stated in the sūtra, when devaputras are about to perish, five signs appear first: first, dirt appears on their garments; second, their flower garlands wither; third, sweat flows from their armpits; fourth, their bodies emit a foul odour; fifth, the devas and devaputras take no delight in their original seats. At that time, that devaputra lies prostrate in the groves, while all his maidens make merry with other devaputras; having seen this, he gives rise to great sorrow and suffering, and further undergoes the pain of humiliation and terror. When devaputras endowed with vast stores of merit and vast five desires are born, the remaining old devaputras of inferior merit are terrified upon seeing them and undergo great sorrow and suffering. What is said above applies universally to the six desire-realm heavens. The lower two heavens additionally suffer the pains of being hacked, severed, smashed, driven out, and mutilated. Because when they battle with the asuras, devas and asuras oppose each other, taking up four kinds of weapons—namely, gold, silver, sphatika (crystal), and vaiḍūrya (lapis lazuli)—to fight each other. At that time, the devas and asuras may have their limbs severed, their bodies broken, or even be killed. If their bodies are wounded or their limbs severed, they reconnect as before; but if their heads are cut off, they immediately perish. Devas and asuras alternate in defeating one another, yet devas mostly triumph due to their superior strength. However, when either of the two is defeated, they retreat into their own palaces; their own kin do not even comfort them, and due to this they harbour grief and sorrow. If the devas prevail, they enter the asura palaces, this conflict having arisen to abduct their women. If the asuras prevail, they enter the deva palaces, fighting to seek the four kinds of sudhā (ambrosial) tastes. Furthermore, when a powerful devaputra merely flies into a rage, inferior devaputras are driven out of their own palaces. Therefore, the devas suffer three kinds of pain: the pain of death and falling, the pain of humiliation, and the pain of being hacked, severed, smashed, mutilated, and expelled. The above describes the suffering of the desire realm. Sentient beings of the form and formless realms do not have such sufferings, because those sentient beings are not vessels for [such physical] suffering. However, on account of the suffering of conditioned existence (dauṣṭhulya), they are spoken of as suffering, because they possess afflictions, possess meditative hindrances, and lack mastery over death and abiding. Because all three realms thus contain suffering, they are not to be loved or delighted in; only the undefiled realm permanently cuts off all gross conditioned sufferings, and therefore this alone is ultimate bliss. The above explains the aspects of fruition.