[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) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 7.21 # 俱舍論頌疏論本 7.21 俱舍論頌疏論本 7.21 - **Language:** Classical Chinese ### [7.21](https://indike.org/pramana/in.bauddha.taisho.1823.7.21) 非天次等故者，正破外道。此有兩意：一正非、二立理。且正非者，非天等也。立理者，次等也。如塗灰外道執大自在天能生世間。勝論外道執我能生世間。數論外道執勝性，謂薩埵等三能生一切法。我佛法中，唯有因緣能生諸法，故言非天等，等取我、勝性等也。次等者，次謂次第等，等取無義利及違諸世間。立此三種理破外道也。次第理者，論云：「謂諸世間，若自在等一因生起，則應一切俱時而生，非次第起。現見諸法次第而生，故知定非一因所起。」無義利者，論云：「又自在等，作大功力生諸世間，得何義利？又自在等生地獄等，無量苦具，逼害有情，為見如斯，發生自喜。咄哉！何用此自在為？依彼頌言，誠為善說，『由險利能燒，可畏恒逼害，樂食血肉髓，故名魯達羅。』」解云：塗灰外道，說自在天有三身：法身遍充法界；報身居自在天，三目八臂，摩醯首羅也；化身隨形六道。此頌說化身也。有三阿修羅，將三國土，飛行虛空，向自在天上過。自在天見，以火箭射之，一時俱盡。此即火箭險利，燒三國土也。以龍貫人髑髏，繫於頭頸，殺象取皮，塗血反被，此是可畏，恒逼害有情也。樂食血肉髓者，顯所食也。魯達羅者，此云暴惡，自在天有一千名，此是一號。第三違世間者，論云：「又若信受一切世間，唯自在天一因所起，則為非，撥現見世間所餘因緣、人功等事。我勝性等，如自在天，應廣徵遣。故無有法唯一因生。」 > "Not from God, \[because things arise in\] succession and so on": this directly refutes the tīrthikas. Here there are two senses: first, direct negation; second, establishing the reasoning. > > Direct negation is "not from God and so forth." Establishing the reasoning is "succession and so on." > > For example, the ash-smearing tīrthikas (Pāśupatas) hold that Maheśvara can generate the world. The Vaiśeṣika tīrthikas hold that the Self (ātman) can generate the world. The Sāṃkhya tīrthikas hold that Primordial Nature (prakṛti)—namely, the three guṇas such as sattva—can generate all phenomena. In our Buddhist teachings, only causes and conditions can produce phenomena; hence it is said "not from God and so forth," where "and so forth" includes the Self, Primordial Nature, and the like. > > "Succession and so on": 'succession' refers to sequential arising; 'and so on' includes pointlessness and contradiction with the world. These three kinds of reasoning are established to refute the tīrthikas. > > As for the reasoning from succession, the treatise states: "If the worlds were generated from a single cause such as God, everything would arise simultaneously, not sequentially. But we actually observe phenomena arising in succession; therefore we know they are definitely not produced from a single cause." > > As for pointlessness, the treatise states: "Furthermore, if God and the like exerted great effort to create the worlds, what purpose or benefit would he attain? Furthermore, God and the like create the hells and so forth, with immeasurable instruments of suffering that torment and harm sentient beings; does he derive personal delight from seeing this? Alas! What is the use of such a God? According to their own verse, it is truly well spoken: > 'Because of his sharp and perilous \[arrows\] that can incinerate, > Because he is terrifying and constantly torments, > Because he delights in eating blood, flesh, and marrow, > He is therefore called Rudra.'" > > The explanation says: The ash-smearing tīrthikas state that God has three bodies: the Dharma-body pervades the entire dharma-realm; the reward-body resides in the Heaven of Sovereignty, with three eyes and eight arms—this is Maheśvara; the transformation-body follows forms in the six destinies. This verse describes his transformation-body. There were three asuras who took three realms and flew through empty space, passing above the Heaven of Sovereignty. God saw them and shot them with flaming arrows, destroying them all at once. This is his "sharp and perilous \[arrows\] that can incinerate" the three realms. Stringing human skulls onto dragons, he binds them around his neck; he slaughters elephants to take their hides and wears them inside-out, smeared with blood—this is being "terrifying and constantly tormenting" sentient beings. "Delights in eating blood, flesh, and marrow" reveals his food. 'Rudra' is translated here as 'violently cruel'; God has a thousand names, and this is one of them. > > Third, contradiction with the world: the treatise states: "Furthermore, if one accepts that all worlds are produced from a single cause—God alone—one thereby denies and repudiates the other causes, conditions, human efforts, and so forth that are visibly seen in the world. The Self, Primordial Nature, and the like should be extensively interrogated and dismissed just as God was. Therefore, there is no phenomenon produced from a single cause alone." > — English (machine translation) (machine translation) - [Previous: 7.20](https://indike.org/pramana/in.bauddha.taisho.1823.7.20) - [Next: 7.22](https://indike.org/pramana/in.bauddha.taisho.1823.7.22) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1823.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.7.21) — English, machine translation ## Linked texts (1) - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.7.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.7.21](https://indike.org/pramana/in.bauddha.taisho.1823.7.21) · Pramāṇa