俱舍論記 7.71

7.71

「又彼自在至故名魯達羅」者，此即第二約無用破。自在生法得何義利？若為發喜生諸世間，待餘喜生，應非自在。於喜既非自在，於餘法中理亦應然而非自在，與生喜差別因緣不可得故。又生地獄等逼害有情發生自喜。何用此為？依彼外道所說頌言，我亦信為善說，論主調弄彼外道也。外道說此頌意：自在天教化眾生種種變現，應以嶮利等度者，即現此嶮利等身而度脫之。能為險惡事名嶮，割截眾生名利，能燒眾生名能燒，現可畏身名可畏，恒以苦具逼害有情名恒逼害。或時樂食血肉髓，故名魯達羅，此云瀑惡，大自在天異名。大自在天總有千名，今現行世唯有六十，魯達羅即一名也。又解塗灰外道說自在天出過三界有三身：一法身，遍充法界。二受用身，居住色界上自在天宮，即佛法中說摩醯首羅天，三目八臂，身長萬六千踰繕那。三化身，隨形六道種種教化。說此頌顯化身天。由嶮利能燒者，有三阿素洛將三國土飛行空中，於自在天上過。其天不耐，以火箭射之，燒三國土一時俱盡。火箭嶮利能燒三國土也。可畏恒逼害者，以龍貫人髑髏繫其頭頂。又以龍縛臂，殺象取皮塗血反披。樂食血肉髓者，顯所食也。今祭祀者還以此祭之，故名魯達羅。

"Furthermore, that Īśvara... up to ...hence he is named Rudra": this is the second part, refuting in terms of uselessness. What benefit does Īśvara gain by producing dharmas? If he produces the worlds in order to generate joy, awaiting other joy to arise, he would not be an Īśvara (sovereign). Since he is not sovereign with respect to joy, in principle he should likewise not be sovereign with respect to other dharmas, because a distinct cause and condition for producing joy cannot be found. Moreover, producing hells and so forth to torment sentient beings in order to generate his own joy—what purpose does this serve? Based on the verse spoken by that non-Buddhist, 'I also believe it is well said,' the author of the treatise is mocking that non-Buddhist. The intention of the non-Buddhist in speaking this verse is: Maheśvara teaches and transforms sentient beings through various manifestations; those who should be saved by sharpness and danger, he manifests in these sharp and dangerous bodies to deliver them. Being able to do perilous deeds is called 'perilous' (kṣura); cutting up sentient beings is called 'sharp' (tīkṣṇa); being able to burn sentient beings is called 'consuming by fire' (dahana); manifesting a terrifying body is called 'terrifying' (bhīma); constantly tormenting sentient beings with instruments of suffering is called 'constantly afflicting' (ugra). Or at times he delights in eating blood, flesh, and marrow; therefore he is named Rudra, which is translated as 'ferocious,' an alternative name for Maheśvara. Maheśvara has a total of one thousand names, but currently in the world only sixty are used; Rudra is one of them. Another explanation is that the ash-smearing non-Buddhists say Īśvara transcends the three realms and has three bodies: First, the dharmakāya, which completely fills the dharma realm. Second, the saṃbhogakāya, residing in the palace of Īśvara above the form realm, which in the Buddha Dharma is called Maheśvara-deva, with three eyes and eight arms, and a height of sixteen thousand yojanas. Third, the nirmāṇakāya, which assumes forms according to the six destinies and teaches them in diverse ways. This verse is spoken to show the nirmāṇakāya deva. As for 'sharp and consuming by fire': there were three asuras who took three countries and flew through the air, passing above Īśvara. That deva could not tolerate it, shot them with a fiery arrow, and burned the three countries so that all were destroyed at once. The fiery arrow was sharp and consumed the three countries. 'Terrifying and constantly afflicting': using dragons to pierce human skulls and binding them around his head; also binding his arms with dragons, killing an elephant to take its hide, smearing it with blood, and wearing it inside out. 'Delighting in eating blood, flesh, and marrow' indicates what he eats. Present-day sacrificers still sacrifice to him with these; therefore he is named Rudra.