俱舍論頌疏論本 8.7

8.7

釋曰：初一行明欲界，次一行明色界，後一行明無色界。初兩句者，列五趣名。梵云那落迦，此云苦具，義翻為地獄，以地下有獄故，非正翻也。言傍生者，以傍行故。言鬼者，謂餘生中憙盜他物，又復是多他所祀祖宗，又多希求以自存濟，又多性怯劣身心輕躁，故名為鬼。言人者，多思慮故，名之為人。言天者，有光明故，或復尊高，神用自在，眾所祈告，故名為天。六欲天者，一、四大王眾天。二、三十三天。三、夜摩天，此云時分，謂彼天中時時多分唱快樂哉。四、覩史多天，此云喜足，於五欲樂生喜足心。五、樂變化天，於五欲境自變化故。六、他化自在天，於他化中得自在故。

The explanation says: The first line clarifies the desire realm, the next line clarifies the subtle-form realm, and the last line clarifies the formless realm. The first two phrases list the names of the five destinies. In Sanskrit, *naraka*; here [in Chinese] rendered as "instruments of suffering," and translated by its meaning as "hell" (diyu), because there are prisons underground, which is not an exact translation. "Animals" (pārśvacara/tiryañc) are so called because they move horizontally. As for "ghosts" (preta), it means that in other lives they took pleasure in stealing others' possessions, or again, they are mostly ancestors sacrificed to by others, or again, they mostly seek after things to sustain themselves, or again, they are mostly timid and inferior by nature, with flighty minds and bodies; hence they are named "ghosts." As for "humans" (manuṣya), because they have much reflection (manana), they are named "humans." As for "gods" (deva), because they possess radiance, or because they are exalted, exercising sovereign divine powers and prayed to by the multitudes, they are named "gods." The six heavens of desire are: 1. The Heaven of the Four Great Kings; 2. The Heaven of the Thirty-Three; 3. The Yāma Heaven, translated here as "time divisions," meaning that in that heaven they frequently exclaim from time to time, "How delightful!"; 4. The Tuṣita Heaven, translated here as "contentment," because they give rise to a mind of joyful contentment regarding the pleasures of the five desires; 5. The Nirmāṇarati Heaven, because they transform the objects of the five desires themselves; 6. The Paranirmitavaśavartin Heaven, because they obtain sovereignty over what is transformed by others.