俱舍論疏 5.140

5.140

論「故契經說至輪王胎時」，已下引四得自體證前義也。前三句證隨相續轉，第四句證一起便住。「戲忘念天」，由喜增忘念便死。「意憤恚天」，由怒增故死。《婆沙》一百九十九問此二天云「如是諸天住在何處？有說住妙高層級，有說彼是三十三天。」今詳此天雖二說不同，皆可得與修羅相害。准此即合二害俱有，因何但言唯可自害？又應說諸佛自般涅槃，此亦同其自害句攝。《婆沙論》一百五十一於此句中云「復有一類或龍、妙翅，或鬼及人，或復所餘，可為自害非他害者，唯可他害及俱害者。」如文可解。俱非害者中有上二界全，勝業感故。「那落迦」，上品惡業感故。「北俱盧洲」，壽分定故。「見道、慈定、滅定及無想定」，定力勝故。「王仙」，謂輪王或捨國習仙，或初受位時先習仙道名為王仙，此亦由勝業力，俱非害也。「佛使」，謂所使人，此由佛力。如時縛迦，此云活命，舊云耆婆、或云耆域，訛也。佛遣入火抱取殊底穡迦，此云有明，舊云樹提伽，訛也。此《涅槃經》說，外道記女、佛記為男，母死火焚，佛令活命抱取有明，俱火不燒。活命佛使、有明佛記，俱不死也。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。「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，與子立名殑耆攝受。女聲呼名耆，男聲呼為伽，舊云恒河，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，此云童子。時婆，此云活命。名活命童子也。「最後身菩薩」，謂是王宮所生身也。此等皆是俱非害也。問：若爾，何故與上不隨相續轉不同？答：廣略異耳，如《婆沙》四句與此不同。如上所引，論師意爾。

The treatise says: "Therefore the sūtra says, up to: while in the womb of a wheel-turning king." Below, four ways of acquiring an individual existence are adduced to prove the preceding point. The first three alternatives prove proceeding in accordance with the continuity; the fourth alternative proves having arisen, it immediately endures. "Devas corrupted by play": due to excessive joy, they lose mindfulness and die. "Devas corrupted by anger": due to excessive anger, they die. The Vibhāṣā, fascicle 199, questions these two classes of devas: "Where do such devas dwell? Some say they dwell on the terraces of Mount Sumeru; some say they are the Trāyastriṃśa devas." Now examining this: although the two explanations differ, both may be harmed by asuras. According to this, it should include both harms; why is it said that they can only harm themselves? Furthermore, it should be said that the Buddhas enter parinirvāṇa themselves, which is also subsumed under the alternative of self-harm. The Vibhāṣā, fascicle 151, says regarding this alternative: "There is another class: nāgas, garuḍas, pretas, humans, or others, who can be harmed by themselves and not by others, can only be harmed by others, or can be harmed by both." This can be understood from the text. Among those who cannot be harmed by either are the entire upper two realms, because they are projected by superior karma; "naraka", because it is projected by the highest grade of unwholesome karma; "Uttarakuru", because their life-span is fixed; "the path of seeing, the absorption of benevolence, the absorption of cessation, and the non-conception absorption", because their power of samādhi is superior; "royal seers" (rājarṣi), meaning wheel-turning kings who either abdicate the realm to practice seerhood or first practice the seer's path when initially receiving the throne, who are also due to the power of superior karma, being unharmed by either; "messengers of the Buddha", meaning persons sent on missions, due to the Buddha's power. For instance, Jīvaka—translated here as 'Live Life', formerly called Qipo or Qiyu, which are corruptions. The Buddha sent him into fire to embrace and carry out Jyotiṣka—translated here as 'Having Light', formerly called Shūtíjiā, which is a corruption. This is told in the Nirvāṇa-sūtra: a non-Buddhist prophesied a girl, while the Buddha prophesied a boy; when the mother died and was burned by fire, the Buddha had Jīvaka embrace and retrieve Jyotiṣka, and neither was burned by the fire. Jīvaka was the Buddha's messenger, and Jyotiṣka was prophesied by the Buddha, so neither died. 'Dharmi' is translated here as 'having dharma'; 'ra' is translated as 'take'. Prayed for and taken from the god Dharmika, named after the prayed-to god, hence called Dharmila. "Uttara", translated here as 'superior', is also an elder's son. Gaṅgī is the name of a river goddess; la means received/protected. The parents loved their child and gave him the name Gaṅgī-protected. In the feminine vocative it is called Gī; in the masculine vocative it is called Ga; formerly called Henghe, which is a corruption. "The elder's son Yaśas": Yaśas is translated here as 'fame'. He went to the Buddha to leave household life, crossing deep waters by night completely unharmed. "Kumārajīva": kumāra is translated here as 'youth'; jīva is translated here as 'life'—named the Youth of Life. "Bodhisattvas in their final existence" refers to the body born in the royal palace. All these cannot be harmed by either. Question: If so, why does this differ from the above 'not proceeding in accordance with the continuity'? Answer: It is merely the difference between expanded and abridged treatments; just as the four alternatives in the Vibhāṣā differ from this. As cited above, such was the master's intention.