俱舍論頌疏論本 5.7

5.7

異熟居廣果者，二門分別也。異熟者，五類分別門，謂修無想定為異熟因，感五百大劫無想異熟為果也。居廣果者，第二明所居處。無想有情居在廣果，非別有地，謂廣果天中有高勝處，名無想天。如初禪中有高臺閣，大梵王居，名中間禪。問：「彼為恒無想，為亦有想耶？」答：「生死位中多時有想，言無想者，由彼中間五百大劫想不起故。生死有想者，無想天中初生有心，死時有心也。故契經言：『彼諸有情由想起故，從彼處沒。然彼有情如久睡覺，還起於想。』」論云：「從彼處沒，必生欲界，非餘處所，先修定行勢力盡故，於彼不能更修定故。如箭射空，力盡便墮。若諸有情應生彼處，必有欲界順後受業。如應生彼北俱盧洲，必定應有生天之業。」解云：此明無想天必退墮也。餘義可知。問：「生欲界何趣耶？」答：「《婆沙》一百五十四云：『有說生地獄，有說生惡趣。』如是說者定生欲界，處所不定，或生天趣、或生人趣、或生惡趣。」問：「何故生欲，五趣不定？」解云：謂諸外道修無想定，於加行時或起邪見，謗釋種涅槃；或起見取，計無想天為真解脫；或起戒取，計無想定以為真道。如是等惑為惡趣因。既修此定，次復離欲，或起生得或聞或思，如是等善為善趣因。由善惡雜起故，生五趣不定也。

'It is a retributive maturation abiding in the Bṛhatphala' distinguishes it through two aspects. 'Retributive maturation' is the distinguishing aspect among the five categories [of dharmas], meaning that cultivating the absorption of non-conception serves as the retributive cause, which induces the retributive maturation of non-conception for five hundred great kalpas as its fruit. 'Abiding in the Bṛhatphala' is the second [aspect], clarifying its dwelling place. The sentient beings without conception dwell in the Bṛhatphala heaven; it is not a separate ground. It means that within the Bṛhatphala heaven there is an elevated and superior place called the Heaven of Non-conception, just as in the first dhyāna there is an elevated tower where the Great Brahmā King dwells, called the intermediate dhyāna. Question: 'Are they constantly without conception, or do they also have conception?' Answer: 'In the states of birth and death, they have conception for much of the time. It is called non-conception because during the intervening five hundred great kalpas, conception does not arise. Having conception at birth and death means that in the Heaven of Non-conception, there is mind at initial birth and there is mind at death. Thus the sūtra states: "Those sentient beings, due to the arising of conception, pass away from that place. Yet those sentient beings, like waking from a long sleep, again give rise to conception."' The Śāstra states: 'Passing away from that place, they are definitely reborn in the desire realm, not in any other place, because the force of previously cultivating meditative absorption is exhausted and they cannot cultivate meditative absorption further there. Just like an arrow shot into the sky falls once its force is exhausted. If sentient beings are to be born in that place, they must have karma to be experienced in a subsequent life in the desire realm. Just as if one is to be born in Uttarakuru, one must definitely have karma leading to birth in heaven.' The explanation states: This clarifies that from the Heaven of Non-conception one must fall. The rest of the meaning can be understood. Question: 'Into which destiny of the desire realm are they born?' Answer: 'The Vibhāṣā, fascicle 154, states: "Some say they are born in the hells; some say they are born in the evil destinies." The correct statement is: they are definitely born in the desire realm, but the place is not fixed; they may be born in the divine destiny, or the human destiny, or an evil destiny.' Question: 'Why is it that upon being born in the desire [realm], the five destinies are not fixed?' The explanation states: When tīrthikas cultivate the absorption of non-conception, at the time of preparatory application (prayogāvasthā) they may give rise to wrong views, slandering the nirvāṇa of the Śākya clan; or give rise to the attachment to views (dṛṣṭiparāmarśa), considering the Heaven of Non-conception to be true liberation; or give rise to the attachment to rules and vows (śīlavrataparāmarśa), considering the absorption of non-conception to be the true path. Such defilements are the causes of evil destinies. Having cultivated this absorption, they subsequently detach from desire, or give rise to [wholesome states] born of acquisition, hearing, or reflection; such wholesome factors are the causes of good destinies. Because good and evil arise in a mixed manner, rebirth among the five destinies is not fixed.