法苑珠林 26.8

26.8

第二問人趣亦有本性念生智類。應能知他心等。何故不說。答應說而不說者。當知此義有餘。復次少故不說。謂人趣中得此智者。極少有故。而不說之。如婆沙論說。此皆從不惱害業能生此智。若有眾生能護身口不惱他者。在母胎時。其必寬容。不為冷熱二觸母腹不淨惡血所困。至出胎時。又復不為產門逼迫令心錯亂。以是因緣覺了惺寤念知前事。今不知者良由違前法故。忘失錯亂故。不能知也。問曰。各知幾趣耶。答曰。還如婆沙論說。天知五趣。人知四趣（除天）鬼知三趣。畜生知二趣。地獄唯知地獄之事。由勝故上得知下。下由劣故不知上。問曰。若由劣故不知上者。何故經說善住龍王伊鉢羅龍王等能知帝釋勝人心之所念耶。答曰。如婆沙論說。此等皆是比知。非是正知。如彼帝釋欲與修羅戰時。善住龍王背上諸骨自然出聲。彼即念言。我今背骨出大音聲。定知諸天必欲與彼修羅共鬪。定當須我。作是念已即便向彼帝釋邊去。又如帝釋欲游戲時。伊鉢羅龍王背上自然有其香手現。彼則念言我今背上香手現。定知帝釋欲戲園林。必當須我。作是念已即自化身作象三十二頭。通其舊首合有三十三頭。於彼一一頭上各出六牙。一一牙上各出七大寶池。一一池中各出七莖蓮華。一一蓮華各出七葉。一一葉上出七寶臺。一一臺中起七寶帳。一一帳內有七天女。一一天女有七侍者。一一侍者有七妓女。一一妓女皆作天樂。作是化已屈申臂頃往詣帝釋殿前而住。帝釋見已即與眷屬昇其常頭之上。自餘三十二天輔臣各將眷屬昇餘三十二頭之上。昇已即便舉身陵空迅疾往詣遊戲之處。以此驗知。亦是比知。非是正知也。以此引事證知上得知下下不知上也。然此理未盡。如下狼知女心殺兒而去。此即下亦知上。何言下不知上耶。且據從多而說。上得知下下不得知上。若細尋求上下通知。不可具引。

Second, Question: In the human destiny there is also an inherent, memory-based cognition arising at birth of this kind, which ought to enable knowing the minds of others and so forth. Why is it not mentioned? Answer: What should have been stated but was not stated—you should know that this principle has further meaning. Furthermore, it is not mentioned because it is rare; that is to say, among the human destiny, those who attain this cognition are extremely rare, and therefore it is not mentioned. As the *Vibhāṣā-śāstra* says, this cognition all arises from karma free of affliction and harm. If there are sentient beings who can guard body and speech and not torment others, when they are in the maternal womb it will certainly be spacious and tolerant, and they will not be distressed by the two contacts of cold and heat or the impure, foul blood of the mother's abdomen. When the time comes to emerge from the womb, they are also not compressed by the birth canal so as to cause their minds to be deranged. Due to these causes and conditions, they are lucid and awake, recollecting and knowing past events. That people at present do not know is truly because they contravene the aforesaid Dharma: because of forgetfulness and confusion, they are unable to know. Question: How many destinies does each destiny know? Answer: Again as the *Vibhāṣā-śāstra* says, devas know the five destinies; humans know four destinies (excluding devas); pretas know three destinies; animals know two destinies; and those in the hells only know the affairs of the hells. Because of superiority, the higher can know the lower; the lower, being inferior, does not know the higher. Question: If because of inferiority they do not know the higher, why do the sūtras say that the nāga-king Supratiṣṭhita, the nāga-king Elāpattra, and others were able to know the thoughts in the mind of the superior human, Śakra? Answer: As the *Vibhāṣā-śāstra* says, these are all inferential knowledge, not direct knowledge. For example, when that Śakra wishes to battle with the asuras, the bones on the back of the nāga-king Supratiṣṭhita spontaneously emit a sound. He then thinks: 'A great sound now issues from the bones of my back. I definitely know that the devas surely wish to battle with those asuras, and they will certainly need me.' Having formed this thought, he immediately goes to the side of that Śakra. Furthermore, when Śakra wishes to disport himself, fragrant hands spontaneously appear on the back of the nāga-king Elāpattra. He then thinks: 'Fragrant hands now appear on my back. I definitely know that Śakra wishes to disport in the parks and groves, and will certainly need me.' Having formed this thought, he immediately transforms his body into an elephant with thirty-two heads, which together with his original head make thirty-three heads in all. Upon each head there appear six tusks; upon each tusk there appear seven great jewel pools; in each pool there appear seven stems of lotus flowers; each lotus flower produces seven petals; upon each petal there appears a seven-jeweled dais; inside each dais is raised a seven-jeweled curtain; inside each curtain are seven devanīs; each devanī has seven attendants; each attendant has seven courtesans; and each courtesan plays celestial music. Having made such transformations, in the time it takes to bend or extend an arm he goes to the front of Śakra's palace and stays there. When Śakra sees him, he immediately ascends upon his usual head along with his retinue, while the other thirty-two celestial ministers each take their retinue and ascend upon the remaining thirty-two heads. Having ascended, he immediately lifts his body into the void and goes swiftly to the place of diversion. Taking this as verification, it is also inferential knowledge, not direct knowledge. By citing these events it is proven that the higher can know the lower, while the lower does not know the higher. However, this principle is not exhaustive: as below, where the wolf knew the woman's mind, killed the child, and departed—this is a case where the lower also knew the higher. Why say that the lower does not know the higher? Here, speaking according to the majority, the higher can know the lower and the lower cannot know the higher. If one investigates in detail, higher and lower mutually know each other, which cannot be cited in full.