俱舍論頌疏論本 8.42

8.42

人傍生具四者，人、傍生趣各具四生。人卵生者，謂如世羅、鄔婆世羅生從鶴卵，鹿母所生三十二子，槃遮羅王五百子等。解云：世羅此云大山，鄔婆世羅此云小山，近山生故，以山為名。《婆娑論》云：「昔於此洲，有商人入海，得一雌鶴，形色偉麗，奇而悅之。遂生二卵，於後卵開，生二童子，端正聰明，年長出家，得阿羅漢果。大者名世羅，小者名鄔婆世羅。」鹿母是毘舍佉夫人，毘舍佉是二月星名，從星為名，此云長養，即功德生長也，是彌伽羅長者，兒婦有子名鹿，故名鹿母，從子為名，生三十二卵，卵各生一兒。般遮羅王有妃生五百卵，生已羞恥，恐為災變，以小函盛，棄殑伽河，隨流而去。下有隣國王，因觀河水有函，遣人接取，見卵，將歸城內。經數日間，各出一子，養大驍勇，所往皆伏，無敢敵者。時彼隣國王與彼父王久來怨讎，欲遣征伐，先作書告：今欲決戰。尋後兵至，圍遶其城，即欲摧破。般遮羅王極大忙怖，王妃問委，慰喻王言：「王不須愁，此五百子皆是我兒。」具陳前事，夫子見母，惡心必息。妃自登城，告五百子說上因緣，「如何今者欲造逆罪？若不信者，各應張口。」妃按兩乳，有五百道乳各注一口。應時信伏，因即和好。兩國交通，各無征伐。人胎生者，如今世人。人濕生者，如曼馱多、遮盧、鄔波遮盧、鴿鬘、菴羅衛女。解云：曼馱多，此云我養，是布殺陀王頂皰而生，顏貌端正，王抱入宮，諸宮皆言我能養也，故以標名。舊云頂生，此是義翻，然非正目，此王長大為金輪王。遮盧，此云髀生。鄔波遮盧，此云小髀。於我養王兩髀之上各生一皰，皰生一子，從所生處為名，以小標別，亦為輪王。鴿鬘者，昔有一王名為靜授，於王腋下有一皰生，生一女子，名為鴿鬘，如鴿飛出，王重如鬘，故以為名焉。菴羅衛女，從菴羅樹濕氣而生，從樹為名。人化生者，唯劫初起。傍生三種人所共見。化生如龍、揭路荼等。解云：此云頂癭，亦名蘇刺尼，此云妙翅，舊云金翅鳥。

"Humans and animals possess all four": the human and animal destinies each possess all four types of birth. As for human egg-birth, it refers to cases such as Śaila and Upaśaila born from the eggs of a crane, the thirty-two sons born of the Mother of Mṛgāra, the five hundred sons of King Pañcāla, and so on. The explanation says: Śaila here means "Great Mountain"; Upaśaila here means "Little Mountain"; because they were born near a mountain, they were named after the mountain. The Vibhāṣā says: "In the past, on this continent, there was a merchant who went to sea and obtained a female crane whose appearance and color were majestic and beautiful; finding her extraordinary, he took pleasure in her. Subsequently she laid two eggs, and later when the eggs broke open, two boys were born, upright and intelligent. When they grew up, they went forth into homelessness and attained the fruit of arhatship. The elder was named Śaila, and the younger was named Upaśaila." The Mother of Mṛgāra is Lady Viśākhā. Viśākhā is the name of the constellation of the second month; she was named after the constellation. Here it is translated as "Nourishing," which means the growth of merit. She was the daughter-in-law of the elder Mṛgāra, and she had a son named Mṛga; therefore she was called the Mother of Mṛgāra, being named after her son. She laid thirty-two eggs, each of which produced a son. A consort of King Pañcāla gave birth to five hundred eggs; having given birth, she felt ashamed and feared a calamity, so she placed them in a small casket and abandoned it in the Gaṅgā River, where it drifted with the current. Downstream, the king of a neighboring country, looking out at the river water, saw the casket and sent someone to retrieve it. Seeing the eggs, they took them back into the city. After a few days, each produced a son; when reared, they were brave and fierce, subduing wherever they went, so that none dared oppose them. At that time, that neighboring king had a long-standing grudge against their father-king and wished to dispatch troops to subjugate him, first sending a letter announcing: 'We now wish to fight a decisive battle.' Soon after, the troops arrived, surrounded the city, and were about to destroy it. King Pañcāla was greatly alarmed and frightened. The queen consort inquired about the details and comforted the king, saying: 'Your Majesty need not grieve; these five hundred sons are all my children.' She recounted the earlier events in full: 'When the sons see their mother, their hostile intent will surely cease.' The consort herself ascended the city wall and told the five hundred sons the aforementioned circumstances: 'How can you now wish to commit a treasonous crime? If you do not believe me, each of you should open your mouth.' The consort pressed her two breasts, and five hundred streams of milk poured into each of their mouths. They immediately believed and submitted, whereupon peace was restored. The two countries established relations, and neither attacked the other. As for human womb-birth, it is like the people of the present age. As for human moisture-birth, it refers to Māndhātṛ, Cāru, Upacāru, Kapotamālā, and the Āmrapālī maiden. The explanation says: Māndhātṛ here means 'Nourished by Me.' He was born from a blister on the crown of King Poṣadha's head, possessing an upright and handsome countenance. The king carried him into the palace, and all the women in the palace said, 'I can nourish him,' hence his name. In old translations, it was rendered 'Peak-born' (Ding-sheng); this is a translation of the meaning, yet not the correct designation. When this king grew up, he became a gold wheel-turning king. Cāru here means 'Thigh-born.' Upacāru means 'Lesser Thigh-born.' On each of King 'Nourished by Me's' thighs, a blister grew, and each blister produced a son; they were named after the place of birth, with 'lesser' serving as a distinction, and they also became wheel-turning kings. As for Kapotamālā: formerly there was a king named Śāntadatta; a blister arose under the king's armpit, and a girl was born named Kapotamālā. Because she flew out like a dove (kapota), and the king valued her like a garland (mālā), she was named accordingly. The Āmrapālī maiden was born from the moisture of a mango (āmra) tree and was named after the tree. Human apparitional birth occurs only at the beginning of an eon. The three types of birth for animals are commonly seen by people. Apparitionally born [animals] are such as nāgas, garuḍas, and so on. The explanation says: [garuḍa] is translated as 'Crest-wen'; it is also called suparṇa, which means 'Fine Wings,' formerly called the golden-winged bird.