俱舍論頌疏論本 8.7

8.7

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.