[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 8.83 # 俱舍論疏 8.83 俱舍論疏 8.83 - **Language:** Classical Chinese ### [8.83](https://indike.org/pramana/in.bauddha.taisho.1822.8.83) 論「有說一向記至亦通長養」，述異說也。此三說中，第二為正。《正理》云「唯異熟生故，又無過故。」若通長養，身在欲界修得天眼是長養性，趣應雜亂。《正理論》云「如是總釋諸趣體已，次應別釋一一趣名。那落名人，迦名為惡。人多造惡顛墜其中，由是故名那落迦趣（云云多解）。言傍生者，彼趣多分身橫住故，或彼趣中容有少分傍行者故（云云多解）。言餓鬼者，又多希求以自存濟（云云多解）。人，謂或多思慮，故名為人（云云多解）。天，謂或復尊高，神用自在，眾所祈告，故名為天。阿素洛者，鬼趣所攝。天帝釋言本是天者，是諂曲語。若謂與天戰故亦名天者，曼馱多王破阿素洛，及與天鬪，應亦是天。若謂與天交通名為天者，大樹緊那羅王有女端嚴名為奪意，善財菩薩納以為妻，緊那羅王應亦是人。威德殊勝故名為天，亦非證因，曾聞曼馱多王威德勝於天故。難陀、跋難陀等雖是傍生，威德自在勝諸天眾。故阿素洛唯鬼趣收，亦非第六趣，曾不有經說（云云。多解）。」有說諸趣或體相雜，異趣相因而生子故。如魚身者鹿子仙人，自昔傳聞其類無量。一身兩趣，故有相雜。《正理》破云「彼說不然。自業趣定，而彼生緣有種種故。如菴羅女因樹而生，喬答摩宗因日光起，故相因有非證雜因。鹿子仙人魚身者等，由滿業異形相不同，其實是人，故趣無雜。自餘感赴因果不同，思擇業中當廣分別。」 > The commentary states: "Some say it is definitely determinate... also extends to nourishment," presenting divergent explanations. Among these three explanations, the second is correct. The \*Nyāyānusāra\* says: "Because it is solely born of maturation, and also because there is no error." If it extended to nourishment, then if a body abiding in the desire realm cultivates and attains the divine eye, it would be of the nature of nourishment, and destinies would be confounded. The \*Nyāyānusāra\* says: "Having thus explained the essence of the destinies in general, next the names of each individual destiny should be explained. \*Nara\* means human; \*ka\* means evil. Humans commit much evil and fall headlong into it; on this account it is called the naraka destiny (with many explanations). As for animals (\*tiryañc\*), it is because that destiny's bodies mostly exist horizontally, or because in that destiny there can be a small portion that walk horizontally (with many explanations). As for hungry ghosts (\*preta\*), it is because they have much yearning to sustain themselves (with many explanations). Humans (\*manuṣya\*), it is said because they have much contemplation (\*manana\*); hence they are called humans (with many explanations). Gods (\*deva\*), it is said because they are exalted, their spiritual power is sovereign, and they are prayed to by the multitude; hence they are called gods. As for asuras, they are subsumed under the ghost destiny. When Śakra, lord of the gods, says they were originally gods, these are flattering and crooked words. If one asserts that because they fight with gods they are also called gods, then King Māndhātṛ, having defeated the asuras and fought with the gods, should also be a god. If one asserts that because they intermarry with gods they are called gods, the great Kinnara king Druma had a graceful daughter named Manoramā, whom the Bodhisattva Sudhana took as his wife; the Kinnara king should then also be a human. That they are called gods on account of their superior majesty is also not a valid proof, for we have heard that King Māndhātṛ's majesty was superior to that of the gods. Although Nanda, Upananda, and others are animals, their majesty and sovereignty surpass the hosts of gods. Therefore, asuras are subsumed solely under the ghost destiny and are not a sixth destiny, as no sūtra has ever said so (with many explanations)." Some say the destinies may have mixed essences, because different destinies serve as causes for one another to give birth to offspring, as in the case of the fish-bodied one and the sage Ekaśṛṅga (\*Rṣyaśṛṅga\*), of which myriad kinds have been handed down from antiquity: one body belonging to two destinies, hence there is mixture. The \*Nyāyānusāra\* refutes this, saying: "Their statement is incorrect. A destiny is determined by one's own karma, whereas the conditions for its birth are diverse. Just as Āmrapālī was born conditioned by a tree, and the Gautama clan arose conditioned by sunlight, so being conditioned by one another is not proof of a mixture of causes. As for the sage Ekaśṛṅga, the fish-bodied ones, and so on, although their forms differ due to variations in completing karma, they are in truth humans; hence destinies are not mixed. As for the differences between causes and results in remaining karmic responses, they will be extensively differentiated in the examination of karma." > — English (machine translation) (machine translation) - [Previous: 8.82](https://indike.org/pramana/in.bauddha.taisho.1822.8.82) - [Next: 8.84](https://indike.org/pramana/in.bauddha.taisho.1822.8.84) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1822.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.8.83) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.8.83](https://indike.org/pramana/in.bauddha.taisho.1822.8.83) · Pramāṇa