俱舍論記 5.134

5.134

「俱非害者至輪王胎時」者，釋第四句。中有必須待緣受生，故非害也。色、無色無殺業也。又解：中有、色界身殊妙故，俱不可害。於無色界，無色身故，亦不可害。那落迦，惡業所繫，非害能死。北俱盧洲，定受千年，又無殺業。見道十五剎那必無中夭，出慈定為欲利樂勝故。滅定、無想由定力故，竝非俱害。王仙，謂轉輪王捨家修道，具足五通，名曰王仙。又解：謂輪王太子。既灌頂已，先應學習，故晉仙王所行梵行，故謂王仙。以彼當紹輪王位故，亦非俱害。佛使，謂佛所使人。由佛使力，故作事未終，亦非俱害。如時縛迦，此云活命，善療眾病能活命故。舊云耆婆，或云耆域，訛也。佛遣入火抱取殊底穡迦，此云有明，舊曰樹提迦，訛也。彼之父母，其家巨富年老無子，忽因懷孕，問諸外道，咸言是女而不長命。及其問佛，佛記是男，長年具德。外道無識，方便藥中。母喪焚軀，子安無損，佛遣活命入火抱取。有明由佛記力故不死，活命由佛使故不死，委說如經。準《婆沙》一百五十一，達弭羅等五人，皆是佛所記別。達弭，此云有法。羅，此云取。於有法神邊乞取，從所乞神為名故，名有法取，是長者子。嗢怛羅，此云上勝，亦是長者子。殑耆，是河神名。羅，名攝受。父母憐子，從神立名。我子為殑耆神之所攝受，餘惡鬼神不能害也。若女聲中呼名殑耆，若男聲中呼名殑伽。舊曰恒河，訛也。長者子耶舍，耶舍此云名稱，投佛出家，夜度深流安然無損。鳩摩羅時婆，鳩摩羅，此言童子。時婆，此云活命。名活命童子。最後身菩薩，謂王宮所生身也。必定成佛，所作未辦故。及此菩薩母懷菩薩胎時，菩薩福力故令母無損。一切轉輪王勝業持故，及此輪王母懷輪王時，輪王福力故令母無損。此且略標，非皆遍舉。故《婆沙》第四句中，於佛所記中更說有殊底穡迦。又云「住最後有補特迦羅，所作未辦。劫初時人，哀羅伐拏龍王、善住龍王、琰摩王等，及餘一類俱不害者。」

On "[those that] cannot be killed by either, up to when in the womb of a cakravartin": this explains the fourth line. The intermediate existence necessarily awaits conditions to take birth, and therefore cannot be killed. In the form and formless realms, there is no killing karma. Another explanation says: Because the bodies of the intermediate existence and the form realm are extraordinarily subtle, neither can be killed. In the formless realm, because there is no form-body, they also cannot be killed. In the hells, bound by evil karma, they cannot die from being killed. In Uttarakuru, one definitely receives a lifespan of a thousand years, and there is also no killing karma. During the fifteen moments of the path of seeing, there is definitely no untimely death; emerging from the concentration of loving-kindness is due to the superiority of wishing to benefit and gladden [beings]. The cessation attainment and the non-conception [attainment] are due to the power of concentration; all these cannot be killed by either. "Royal ṛṣi" refers to a wheel-turning king who renounces household life to cultivate the path and possesses the five supernormal powers, hence called a royal ṛṣi. Another explanation says: it refers to the crown prince of a wheel-turning king. Having already been consecrated, he should first study and emulate the celibate conduct practiced by past royal ṛṣis, and is therefore called a royal ṛṣi. Because he is destined to succeed to the throne of a wheel-turning king, he also cannot be killed by either. "Messenger of the Buddha" refers to a person sent on an errand by the Buddha. By the power of the Buddha's mission, before the task is completed, he also cannot be killed by either. As with Śīvaka—here translated as "preserving life"—because he was skilled at curing various illnesses and could preserve life. The old rendering as Jīva or Jīvaka was mistaken. The Buddha sent him into fire to carry out Jyotiṣka—here translated as "having light"; the old rendering as Jūtika was mistaken. His parents' household was extremely wealthy, but they were elderly and childless. Suddenly having conceived, they asked various non-Buddhists, who all said it was a daughter and would not have a long life. When they asked the Buddha, the Buddha prophesied it would be a son, long-lived and endowed with virtue. The non-Buddhists, lacking understanding, secretly put poison in medicine. The mother died and her body was cremated, yet the child was safe and unharmed, and the Buddha sent Jīvaka into the fire to hold and retrieve him. Jyotiṣka did not die by the power of the Buddha's prophecy; Jīvaka did not die because of being the Buddha's messenger; the full exposition is as in the sūtra. According to the Mahāvibhāṣā, fascicle 151, five persons, including Dharmaruci, were all prophesied by the Buddha. "Dharma" is here translated as "possessing Dharma"; "ruci" is here translated as "taking". Having been prayed for and obtained from a god possessing Dharma, he was named after the god from whom he was prayed for, hence named Dharmaruci; he was the son of an elder. Uttara is here translated as "superior excellence"; he was also the son of an elder. Gaṅgī is the name of a river goddess; "ra" means "received". The parents loved the child and named him after the goddess: "My child is received by the goddess Gaṅgī, and other evil demons and deities cannot harm him." If in the feminine gender, the call is Gaṅgī; if in the masculine gender, the call is Gaṅgā. The old rendering as Henghe was mistaken. The elder's son Yaśas—Yaśas here translated as "fame"—took refuge in the Buddha and went forth into homelessness, crossing deep currents at night safely and unharmed. Kumārajīva: "kumāra" means child; "jīva" means preserving life; named the Life-preserving Child. The bodhisattva in his final existence refers to the body born in the royal palace. Because he will definitely attain buddhahood and his work is not yet completed; and when this bodhisattva's mother carries the bodhisattva in her womb, by the power of the bodhisattva's merit the mother is kept unharmed. All wheel-turning kings are sustained by supreme karma; and when the wheel-turning king's mother carries the wheel-turning king, by the power of the wheel-turning king's merit the mother is kept unharmed. This is merely a brief presentation, not an exhaustive enumeration. Therefore, in the fourth line of the Mahāvibhāṣā, among those prophesied by the Buddha, Jyotiṣka is further mentioned. It also says: "A pudgala dwelling in his final existence, whose task is not yet completed; humans at the beginning of the kalpa; the dragon king Airāvaṇa, the dragon king Supratiṣṭhita, King Yama, and others, as well as another class, are all those that cannot be killed by either."