[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) › 9.11 # 俱舍論疏 9.11 俱舍論疏 9.11 - **Language:** Classical Chinese ### [9.11](https://indike.org/pramana/in.bauddha.taisho.1822.9.11) 論「此吉瑞相至非如所見」，答也。菩薩九十一劫已來久捨傍生，母見白象是吉相也。如訖栗枳王夢所見十事，是表當來，非如所見。訖栗枳是梵語，此云作事，是迦葉佛父。夜夢十事，且具白佛，佛言此表當來釋迦遺法弟子之先兆也。王夢見一大象被閉，更無門戶唯有小窓，其象方便其身得出，唯尾礙窓不得出也。此表釋迦遺法弟子，能捨父母妻子出家修道，而於其中猶懷名利不能捨離，如尾礙窓。井者，王夢見一渴人求覓水飲，便有一井具八功德，隨逐渴人而不取飲。此表釋迦遺法弟子諸道俗等不肯學法，有知法者為名利故隨後為說，而不學也。\[麩-夫+少\]者，王夢見以一升真珠博一升\[麩-夫+少\]，此表釋迦遺法弟子為求利故，以佛正法為他人說，希彼財物。栴檀者，王夢見將栴檀香用博凡木，此表釋迦遺法弟子以內正法博外書等。妙園林者，王夢見有妙園林花菓茂盛，狂賊毀壞無有遺餘，此表釋迦遺法弟子磨滅如來正法園苑。小象者，王夢見有諸小象驅其大象令出群中，此表釋迦遺法弟子諸惡朋黨破戒苾芻，驅擯持戒有德苾芻令出眾外。二獼猴者，王夢見有一獼猴身塗糞穢湯突己眾，見皆避去。此表釋迦遺法弟子諸破戒人，以諸惡事謀謗好人，見皆遠避。王又夢見有一獼猴實無有德，眾共扶捧海水灌頂立為其王。此表釋迦遺法弟子破戒苾芻實無所知，為名利故諸惡朋黨共相扶捧立為眾首。廣堅衣者，王夢見有廣堅衣，有十八人各執少分，四面爭攬衣不破者。此表釋迦遺法弟子既分成十八，顯所學法各有門人，部執不同互興鬪諍。此顯能學法人。如是所夢但表當來餘事先兆，非如所見。故知菩薩母夢中見白象，但表吉相非如所見。論「又諸中有至前小後大」，此因菩薩右脇入胎，便明諸餘中有從生門入，非是欲證菩薩中有從生門入。若生時明大小則前生者大，若受胎明大小則後生者大。准此論文，唯說定者；若業不同、受胎久近，則不定也。有人云：此文欲證菩薩從生門入者，非。此文應證菩薩從右脇入，菩薩右脇生故。《婆沙》七十云「問：菩薩中有何處入胎？答：從右脇入，正知入胎，於母母想，無婬愛故。復有說者：從生門入，諸胎、卵生法應爾故。問：輪王、獨覺先中有位何處入胎？答從右脇入，正知入胎，於母母想，無婬愛故。復有說者：從生門入，諸胎、卵生，法應爾故。有餘師說：菩薩福慧極增上故，將入胎時無顛倒想，不起婬愛。輪王、獨覺雖有福慧，非極增上，將入胎時雖無倒想，亦起婬愛，故入胎時必從生門入。」又《正理》云「理實中有隨欲入胎非要生門，無障礙故，然由業力胎藏所拘。」《正理》不同諸論，此論云「又諸中有者，未定取菩薩也。」 > \[On the Śāstra's statement:\] "This auspicious omen \[…\] not as it was seen": This is the answer. The Bodhisattva, since ninety-one kalpas ago, had long abandoned \[birth as\] an animal; that his mother saw a white elephant was an auspicious sign. Just as the ten things seen in King Kṛki's dreams indicated the future and were not as they were seen. "Kṛki" is Sanskrit, translated here as "Zuoshi" (maker of deeds); he was the father of Kāśyapa Buddha. At night he dreamed of ten things and reported them in full to the Buddha. The Buddha said: "These portend the advance omens of the disciples in the future bequeathed Dharma of Śākya\[muni\]." The king dreamed of seeing a large elephant shut in, with no door except a small window; through expedients the elephant got its body out, but only its tail was obstructed by the window and could not get out. This portends that disciples in the bequeathed Dharma of Śākya will be able to abandon parents, wives, and children to leave household life and cultivate the Way, yet amidst this will still harbor \[desire for\] fame and profit and be unable to abandon them, just as the tail was caught in the window. As for the well, the king dreamed of seeing a thirsty person seeking water to drink, and there was a well possessing the eight virtues that followed the thirsty person, yet he would not take it to drink. This portends that the religious and lay disciples in Śākya's bequeathed Dharma will be unwilling to study the Dharma; those who understand the Dharma will, for the sake of fame and profit, pursue them to preach it to them, yet they still will not study it. As for the roasted flour, the king dreamed of trading a sheng of genuine pearls for a sheng of roasted flour. This portends that disciples in Śākya's bequeathed Dharma, seeking profit, will expound the Buddha's true Dharma for others, hoping for their material wealth. As for the sandalwood, the king dreamed of taking sandalwood incense to trade for ordinary wood. This portends that disciples in Śākya's bequeathed Dharma will trade internal true Dharma for external texts and the like. As for the wonderful garden, the king dreamed of a wonderful garden with flourishing flowers and fruits, destroyed by mad thieves without anything remaining. This portends that disciples in Śākya's bequeathed Dharma will eradicate the garden of the Tathāgata's true Dharma. As for the young elephants, the king dreamed of small elephants driving a large elephant out of the herd. This portends that bad factions of precept-breaking bhikṣus among disciples in Śākya's bequeathed Dharma will drive out and expel precept-holding, virtuous bhikṣus from the assembly. As for the two monkeys: the king dreamed of seeing a monkey whose body was smeared with excrement and filth rushing boldly through its troop, so that all who saw it avoided it. This portends that precept-breaking persons among disciples in Śākya's bequeathed Dharma will plot to slander good persons with evil deeds, so that all who see them keep far away. The king also dreamed of seeing a monkey who had no actual virtue, yet the troop together supported and upheld him, anointed his head with sea water, and established him as their king. This portends that precept-breaking bhikṣus among disciples in Śākya's bequeathed Dharma, having no actual knowledge, will, for fame and profit, be supported and upheld by bad factions to be made heads of the assembly. As for the wide and durable robe, the king dreamed of a wide and durable robe, of which eighteen people each took hold of a small piece, pulling from the four sides in contention, yet the robe was not torn. This portends that disciples in Śākya's bequeathed Dharma will divide into eighteen \[schools\], showing that the Dharma they study has its respective followers, and with differing school tenets they will give rise to mutual strife. This indicates the persons capable of studying the Dharma. What was dreamed like this merely portended the omens of other future events, not as it was seen. Therefore one knows that when the Bodhisattva's mother saw a white elephant in a dream, it merely portended an auspicious sign, and was not as it was seen. \[On the Śāstra's statement:\] "Furthermore, all intermediate existences \[…\] the former is smaller and the latter larger": Because of the Bodhisattva entering the womb from the right flank, it explains thereupon that all other intermediate existences enter through the birth canal, not that it intends to prove that the Bodhisattva's intermediate existence enters through the birth canal. If explaining size in terms of the time of birth, the one born earlier is larger; if explaining size in terms of receiving the embryo, the one conceived later is larger. According to this text of the Śāstra, it speaks only of the fixed case; if karma is different or reception in the womb is long or short, then it is not fixed. Someone says: "This text intends to prove that the Bodhisattva enters through the birth canal"—this is incorrect. This text should prove that the Bodhisattva enters through the right flank, because the Bodhisattva is born from the right flank. The \*Vibhāṣā\*, fascicle 70, states: "Question: At what place does the Bodhisattva's intermediate existence enter the womb? Answer: He enters through the right flank, entering the womb with right awareness, regarding his mother as mother, because he is free from lustful desire. Another says: He enters through the birth canal, because this should be the rule for all womb-born and egg-born beings. Question: At what place does the prior intermediate existence of a wheel-turning king or a pratyekabuddha enter the womb? Answer: They enter through the right flank, entering the womb with right awareness, regarding the mother as mother, because they are free from lustful desire. Another says: They enter through the birth canal, because this should be the rule for all womb-born and egg-born beings. Another master says: Because the merit and wisdom of a Bodhisattva are exceedingly superior, when about to enter the womb he has no inverted perception and does not give rise to lustful desire. Although wheel-turning kings and pratyekabuddhas have merit and wisdom, they are not exceedingly superior; when about to enter the womb, although free from inverted perception, they still give rise to lustful desire; therefore, when entering the womb, they necessarily enter through the birth canal." Furthermore, the \*Nyāyānusāra\* says: "In principle, the intermediate existence actually enters the womb as it wishes and not necessarily through the birth canal, because of absence of obstruction; however, it is constrained by the womb through the power of karma." The \*Nyāyānusāra\* differs from the other treatises. This treatise's statement, "Furthermore, all intermediate existences", does not definitely refer to the Bodhisattva. > — English (machine translation) (machine translation) - [Previous: 9.10](https://indike.org/pramana/in.bauddha.taisho.1822.9.10) - [Next: 9.12](https://indike.org/pramana/in.bauddha.taisho.1822.9.12) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1822.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.9.11) — English, machine translation ## Linked texts (2) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.9.12) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.9.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.9.11](https://indike.org/pramana/in.bauddha.taisho.1822.9.11) · Pramāṇa