[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) › 9.5 # 俱舍論頌疏論本 9.5 俱舍論頌疏論本 9.5 - **Language:** Classical Chinese ### [9.5](https://indike.org/pramana/in.bauddha.taisho.1823.9.5) 此一業引故，如當本有形者，此謂中有與當本有同一業引，由業同故，中有形狀如當本有。謂本有是人形，中有亦人形，餘趣亦然。問：「於一狗等腹中，容有五趣中有頓起，既有地獄中有現前，如何不能焚燒母腹？」答：「彼居本有，亦不恒燒，如暫遊增，況居中有。言遊增者，遊十六增，彼無火也。又解：諸趣中有雖居一腹，非互觸燒，業所遮故。」又論云：「欲中有量雖如小兒年五六歲，而根明利。菩薩中有如盛年時，形量周圓，具諸相好，故住中有將入胎時，照百俱胝四大洲等（此明菩薩中有）。若爾，何故菩薩母夢見白象子來入己右脇（難也）？此吉瑞相非關中有，菩薩久捨傍生趣故（答也）。如訖栗枳王夢所見十事（訖栗枳王者，云作事王也），謂大象井\[麩-夫+少\]、栴檀妙園林、小象、二獼猴、廣堅衣、鬪諍、白象相端嚴、具六牙四足、正知入母胎、寢如仙隱林，如是所見夢但表當來餘事先兆，非如所見（已上論文）。」解云：訖栗枳王，迦葉佛父，作此十夢，來白世尊。佛言：「此表當來釋迦如來遺法弟子之先兆也。」王夢見有一大象被閉室中，更無門戶，唯有小窓，其象方便，投身得出，尾猶窓礙不能出者，此表釋迦遺法弟子能捨父母、妻子出家，而於其中尚懷名利，如尾礙窓。又夢見一渴人求覓水飲，便有一井具八功德，井隨逐渴人，人不欲飲，此表釋迦遺法弟子諸道俗等不肯學法，有知法者，為名利故隨彼為說，而猶不學。又夢見一人將一升真珠博一升\[麩-夫+少\]，此表釋迦遺法弟子為求利故，將佛正法為他人說。又夢見有人將栴檀木博以凡木，此表遺法弟子以內正法博外書典。又夢見有妙園林華菓茂盛，狂賊壞盡，此表遺法弟子廣滅如來正法園也。又夢見有諸小象驅一大象，令之出群，此表遺法弟子諸惡朋黨、破戒眾僧擯斥有德人也。又夢有一獼猴身塗糞穢，溏突己眾，眾皆避也，此表遺法弟子以諸惡事誣謗良善，見皆遠避。又夢見一獼猴實無有德，眾共扶捧，海水灌頂，立以為王，此表遺法弟子諸惡朋黨舉破戒僧猶以為眾首。又夢見一衣堅而亦廣，有十八人各執少分，四面爭挽，衣猶不破，此表遺法弟子分佛正法成十八部，雖有少異執，而真法尚存，依之修行，皆得解脫。又夢見多人共集，互相征伐，死亡略盡，此表遺法弟子十八部內各有門人，部執不同，互興鬪諍也。此之十夢但表先兆，非如所見。菩薩母夢見白象者，是善瑞先應，非白象也。色界中有量，如本有與衣俱生，慚愧增故。欲界中有不與衣俱，由皆宿習無慚愧故。唯有鮮白苾芻尼，由本願力，世世有自然衣恒不離身，隨時改變，乃至最後般涅槃時，亦以此衣纏屍焚葬也。 > Regarding "Because it is projected by this same karma, it is like the shape of the future prior existence": this means that the intermediate existence and the future prior existence are projected by the same karma; because their karma is identical, the shape of the intermediate existence is like that of the future prior existence. That is to say, if the prior existence is of human form, the intermediate existence is also of human form; the other destinations are likewise. Question: "In the belly of a single dog or the like, intermediate existences of all five destinations may simultaneously arise; since an intermediate existence of hell is present, why does it not burn the mother's belly?" Answer: "While abiding in prior existence, they do not constantly burn either, as when temporarily roaming the auxiliary \[hells\], so how much less when abiding in intermediate existence! 'Roaming the auxiliary' means roaming the sixteen auxiliary hells, where there is no fire. Another explanation: although the intermediate existences of various destinations dwell in a single belly, they do not mutually touch or burn, because they are prevented by karma." Furthermore, the treatise says: "Although the size of an intermediate existence of the desire realm is like that of a child five or six years old, its faculties are bright and sharp. The intermediate existence of a bodhisattva is like that of a person in his prime, full and round in physical size, endowed with the marks and minor characteristics; therefore, when abiding in the intermediate existence and about to enter the womb, he illuminates a billion four-continent worlds and so forth (this explains the intermediate existence of a bodhisattva). If so, why did the mother of the Bodhisattva dream of a young white elephant coming to enter her right flank (objection)? This auspicious omen has nothing to do with the intermediate existence, because the Bodhisattva has long since abandoned the destination of animals (reply). Just as the ten things seen in dreams by King Kṛkī (King Kṛkī means the 'King Who Does Deeds'), namely: a large elephant, a well, parched grain, sandalwood, an exquisite park and grove, small elephants, two monkeys, broad and durable cloth, strife, a white elephant of dignified appearance endowed with six tusks and four legs, entering the mother's womb with correct awareness, and sleeping like a ṛṣi secluded in the forest—the dreams seen in this manner merely represent omens of other events to come, and are not literally as seen (above is the text of the treatise)." The explanation is: King Kṛkī, the father of Kāśyapa Buddha, had these ten dreams and came to inform the World-Honoured One. The Buddha said: "This indicates omens regarding the disciples of the bequeathed teachings of the future Śākyamuni Tathāgata." The king dreamed that there was a large elephant locked in a room without any doors, having only a small window; the elephant, by skillful means, threw its body out and escaped, but its tail was still caught by the window and could not get out: this represents disciples of Śākyamuni's bequeathed teachings who are able to abandon parents, wives, and children to go forth from the household life, yet in their midst still harbor desires for fame and gain, just as the tail was caught in the window. Furthermore, he dreamed of a thirsty man seeking water to drink, and there was a well endowed with the eight virtues; the well pursued the thirsty man, but the man did not wish to drink: this represents monks and laypeople among the disciples of Śākyamuni's bequeathed teachings who are unwilling to learn the Dharma, and those who know the Dharma pursue them to preach it for the sake of fame and gain, yet they still do not learn it. Furthermore, he dreamed of a man who took a sheng of genuine pearls to exchange for a sheng of parched grain: this represents disciples of the bequeathed teachings preaching the Buddha's true Dharma to others for the sake of seeking gain. Furthermore, he dreamed of someone taking sandalwood to exchange for ordinary wood: this represents disciples of the bequeathed teachings exchanging the inner true Dharma for external non-Buddhist scriptures. Furthermore, he dreamed of an exquisite park and grove with luxuriant flowers and fruits completely destroyed by wild thieves: this represents disciples of the bequeathed teachings extensively destroying the Tathāgata's grove of true Dharma. Furthermore, he dreamed of several small elephants driving away a large elephant, causing it to leave the herd: this represents various evil factions and precept-breaking saṃgha members among the disciples of the bequeathed teachings expelling virtuous persons. Furthermore, he dreamed of a monkey with its body smeared with dung and filth, recklessly charging at its own troop, and the troop all avoided it: this represents disciples of the bequeathed teachings defaming good people with various evil matters, so that all who see them keep away. Furthermore, he dreamed of a monkey that truly had no virtue, yet the troop together supported it, consecrated it with seawater, and established it as king: this represents evil factions among the disciples of the bequeathed teachings elevating precept-breaking monks to be leaders of the assembly. Furthermore, he dreamed of a garment that was both durable and broad, and eighteen men each held a small part and tugged in four directions, yet the garment still did not tear: this represents the disciples of the bequeathed teachings dividing the Buddha's true Dharma into eighteen schools; although there are minor differences in tenets, the true Dharma still remains, and practicing in accordance with it, all attain liberation. Furthermore, he dreamed of many people gathering together, mutually warring and attacking, so that almost all died: this represents each of the eighteen schools among the disciples of the bequeathed teachings having their own followers, holding differing school tenets, and mutually stirring up strife. These ten dreams merely represent omens, not things literally as seen. The Bodhisattva's mother dreaming of a white elephant was an advance sign of an auspicious omen, not an actual white elephant. The size of an intermediate existence in the form realm is like that of the prior existence and is born together with clothing, because a sense of shame and conscience are prevalent. Intermediate existences in the desire realm are not born together with clothing, because they all have past habitual tendencies of lacking shame and conscience. Only the nun Śuklā, by the power of her original vow, had naturally-arising clothing in every life that never left her body, changing according to the seasons, until at her final parinirvāṇa her corpse was wrapped in this clothing and cremated for burial. > — English (machine translation) (machine translation) - [Previous: 9.4](https://indike.org/pramana/in.bauddha.taisho.1823.9.4) - [Next: 9.6](https://indike.org/pramana/in.bauddha.taisho.1823.9.6) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1823.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.9.5) — English, machine translation ## Linked texts (5) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.9.10) — Classical Chinese - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.9.11) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.24.8) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.9.7) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.13.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.9.5](https://indike.org/pramana/in.bauddha.taisho.1823.9.5) · Pramāṇa