俱舍論疏 10.247

10.247

論「復有五種至必定當死」，此明天中有大衰相。《正理論》云「此五相現決定命終，設遇強緣亦不轉故。非此五相諸天皆有，亦非此五一一皆具，總集而說故言有五。如何得知非一切有？由教、理故。教謂經言：三十三天有時集坐善法堂上共受法樂，中有天子福壽俱終，即天眾中不起于坐俄然殞沒，都不覺知。經說諸天五衰相現，經五晝夜然後命終，寧不覺知不起于坐？理謂衰相皆是不善圓滿業果，非一切天皆同集此不善業故。」

On the passage in the treatise from "Furthermore, there are five kinds" to "definitely will die": this clarifies the major signs of decay among devas. The Nyāyānusāra states: "When these five signs appear, death is certain, and even if one encounters strong conditions, it does not change. It is not that all devas have these five signs, nor that every single one has all five; they are spoken of collectively, and hence it is said that there are five. How is it known that not all possess them? Through teaching and reasoning. The teaching refers to the sūtra saying: The devas of the Trāyastriṃśa heaven at times assemble and sit in the Hall of the Good Dharma to enjoy the joy of the Dharma together; among them, there is a devaputra whose merit and lifespan both come to an end, and right within the heavenly assembly, without rising from his seat, he suddenly perishes without anyone being aware. The sūtras say that when the five signs of decay appear in devas, they pass five days and nights and only then die; how could they not be aware of it and not rise from their seats? Reasoning refers to the fact that signs of decay are all the results of fully consummated unwholesome karma, and not all devas have equally accumulated this unwholesome karma."