俱舍論記 8.53

8.53

「論曰至天趣一分」者，地下有獄名為地獄，此乃義翻，梵名那落迦。若依《正理》二十二釋五趣名云「那落名人，迦名為惡。人多造惡，顛墜其中，由是故名那落迦趣。或近人故名那落迦，造重罪人速墮彼故。或復迦者是樂異名，那者言無，落是與義，無樂相與名那落迦。或復落迦是救濟義，那名不可，不可救濟名那落迦。或復落迦是愛樂義，不可愛樂名那落迦。《婆沙》有說名奈落迦，奈是短聲，總談彼趣。那是長聲，是別所有。前總後別，別是總之所有，約茲異義故立別名。言傍生者，彼趣多分身橫住故，或彼趣中容有少分傍行者故。又類多故，多愚癡故。名曰傍生。言餓鬼者，謂餘生中喜盜他物、習慳貪等。又復多是所祀祖宗，又多希求以自存濟。又多怯劣，其形疲悴、身心輕躁，故名餓鬼。人謂令天緣之起慢，我於此類善趣中尊。或彼自心多增上慢，或多思慮，故名為人。天謂光明威德熾盛，遊戲談論勇悍相淩。或復尊高神用自在，眾所祈告故為天（已上論文）。」《婆沙》亦解五趣名，不能具述。《婆沙》一百七十二說阿素羅，有說是天趣攝，如是說者是鬼趣攝。若依正量部、大眾部，阿素洛是第六趣。問：五趣身形、語言如何？解云：天其形上立，皆作聖言。人形現見，劫初皆作聖言，後隨處別作種種語。鬼劫初皆作聖言，後隨處別，形、言不定。傍生身形現見，劫初皆作聖言，後隨處別作種種語。地獄有情其形如人，初生皆作聖言，後受苦已出種種苦聲。略以《婆沙》意解五趣形、言。

"The treatise says: [...] a part of the celestial destiny": there is a prison below the earth called "hell"; this is a translation of the sense, and the Sanskrit name is naraka. If one relies on the explanation of the names of the five destinies in Nyāyānusāra 22, it says: "'Nara' means human, and 'ka' means evil. Humans mostly commit evil and tumble into it, hence it is called the naraka destiny. Or, it is called naraka because it is close to humans, for humans who commit grave transgressions quickly fall into it. Or again, 'ka' is an alternate name for joy; 'na' means non-existent; 'raka' has the sense of giving; having no joy to bestow is called naraka. Or again, 'raka' has the sense of rescue, and 'na' means impossible; being impossible to rescue is called naraka. Or again, 'raka' has the sense of cherishable, and not being cherishable is called naraka. The Mahāvibhāṣā says that it is called nairayika: 'nai' is a short vowel, referring to that destiny in general; 'nā' is a long vowel, referring to individual possession. The former is general and the latter is particular, the particular being possessed by the general; with reference to this distinct meaning, a distinct name is established. As for animals (tiryañc), it is because for the most part in that destiny their bodies abide horizontally, or because in that destiny there may be a small portion who move horizontally; moreover, because their kinds are numerous and because they have much delusion, they are named animals. As for hungry ghosts (preta), it means that in other lives they were fond of stealing others' possessions, accustomed to stinginess and greed, and so forth; moreover, they are mostly ancestors who were sacrificed to, and they mostly yearn and seek in order to sustain themselves; furthermore, they are mostly timid and wretched, their appearance emaciated, their bodies and minds flighty and agitated, hence they are called hungry ghosts. Humans (manuṣya) are said to make devas give rise to conceit in relation to them, thinking, 'Among this class of good destinies, I am supreme'; or their own minds have much overweening conceit, or they have much deliberate thought, hence they are called humans. Devas (deva) are said to have blazing radiant splendour, sport, converse, and boldly vie with one another; or they are exalted, their spiritual power sovereign, and they are prayed to by the multitude, hence they are devas (the above is the treatise text)." The Mahāvibhāṣā also explains the names of the five destinies, which cannot be detailed fully. The Mahāvibhāṣā 172 states that asuras are said by some to be subsumed under the celestial destiny, while the approved view is that they are subsumed under the ghost destiny. If one relies on the Saṃmatīya and Mahāsāṃghika schools, asuras are a sixth destiny. Question: What are the bodily forms and languages of the five destinies? The explanation says: The bodies of devas stand upright, and they all speak the noble language. The forms of humans are seen directly; at the beginning of the kalpa, they all spoke the noble language, and later, according to different localities, they produced various languages. Hungry ghosts at the beginning of the kalpa all spoke the noble language; later, according to different localities, their forms and languages became indeterminate. The bodily forms of animals are seen directly; at the beginning of the kalpa, they all spoke the noble language, and later, according to different localities, they produced various languages. Sentient beings in hell have forms like humans; upon initial birth, they all speak the noble language, and later, after undergoing suffering, they utter various sounds of suffering. The forms and languages of the five destinies are thus briefly explained according to the meaning of the Mahāvibhāṣā.