俱舍論記 11.90

11.90

「論曰至差別三種」者，解三欲生。如《集異門》第五廣解三欲生、三樂生，不能具引。略述意云：有諸有情，謂是假者。樂受現前諸妙欲境，謂諸有情恒樂受用宿業所感隨本所生現前欲境，非別化作。彼於如是隨本所生現欲境中，有勢力故自在而轉，謂全人趣，及於欲界取下四天。言妙欲境者，境非是欲，貪欲名欲。境能生欲，故名欲境。愚夫妄計名之為妙。有諸有情造是類業受用境時，樂自變化自在而轉，謂唯第五樂變化天。有諸有情造是類業受用境時，令劣天子化作種種色、聲、香、味、觸境，於中受用自在而轉，謂第六他化自在天。准《集異門》，聲亦可化。所以別立三種別者，依彼受用如本所生現前欲境義故，立第一欲生。依彼受用如樂自化欲境義故，立第二欲生。依彼受用如樂他化欲境義故，立第三欲生。於欲界中分別欲生差別三種，故言欲生。故《集異門》云「欲生者，謂於欲界生。」又解：受用五欲境生，故名欲生。又《婆沙》一百七十三云「問：何故人及前四天眾合立欲生，後二天眾各別建立。答：人及前四天煩惱麁，後二天煩惱細。有說：人及四天同樂受用自然生境，故合立一。第五天眾獨樂受用自所化境，第六天眾獨樂受用他所化境，故各立一（廣如彼說）。」

"The commentary says:... threefold distinction": this explains the three productions of desire. As the fifth fascicle of the *Saṅgītiparyāya* broadly explains the three productions of desire and the three productions of pleasure, it cannot be fully cited here. To briefly state its import: there are sentient beings—referring to designated individuals—who delight in experiencing present wonderful objects of desire; that is, these sentient beings constantly delight in experiencing the present objects of desire brought about by past karma according to their original birth, not having created them separately. Because they have power within such present objects of desire according to their original birth, they proceed with mastery; this refers to the entire human destiny and the lower four heavens of the desire realm. When speaking of "wonderful objects of desire," the object itself is not desire; covetous desire is called "desire." Because the object can generate desire, it is called a "desire-object." Fools falsely conceptualize it and call it "wonderful." There are sentient beings who have performed such karma that when experiencing objects, they delight in creating them by their own transformation and proceed with mastery; this refers solely to the fifth [desire heaven], the Nirmāṇarati devas. There are sentient beings who have performed such karma that when experiencing objects, they cause inferior devas to transform into various objects of visible form, sound, fragrance, taste, and tangibles, among which they experience them and proceed with mastery; this refers to the sixth [desire heaven], the Paranirmitavaśavartin devas. According to the *Saṅgītiparyāya*, sound can also be transformed. The reason for establishing three distinct types is: based on the meaning of their experiencing present objects of desire as originally born, the first production of desire is established; based on the meaning of their experiencing objects of desire as delighted in by self-transformation, the second production of desire is established; based on the meaning of their experiencing objects of desire as delighted in through transformation by others, the third production of desire is established. Because the differences among productions of desire are distinguished within the desire realm, they are called "productions of desire." Therefore, the *Saṅgītiparyāya* says: "'Productions of desire' refers to birth in the desire realm." Another explanation: because they are born to experience the objects of the five desires, they are called "productions of desire." Furthermore, fascicle 173 of the *Mahāvibhāṣā* says: "Question: Why are humans and the first four classes of devas combined into one production of desire, while the latter two classes of devas are established separately? Answer: Humans and the first four classes of devas have coarse afflictions, while the latter two classes of devas have subtle afflictions. Some say: humans and the four devas alike delight in experiencing naturally produced objects, so they are combined into one. The devas of the fifth heaven solely delight in experiencing objects transformed by themselves, and the devas of the sixth heaven solely delight in experiencing objects transformed by others, so each is established separately (as explained at length there)."