法苑珠林 71.24

71.24

若就欲界六天以論。即無出家別解脫戒。但有十善及在家戒。故成論云。如天帝釋多受八戒。龍等亦受。不局在人。若論色界諸天以論。依毘曇。生上失下。上界不起下界善業。以其界地因果斷故。身生上界下地法斷。此據有漏。在下成上。生上失下。便不修起。若依成論。上得成下。亦得寄起下界善業。如諸梵天見佛禮拜發言讚歎。即是散善。此是寄起欲界善業。若依毘曇毘婆沙論等。梵天禮讚非欲界善。是其初禪威儀心起。據此所依無記非善。據外身口是上色業。此明欲界亂善福業依身起處竟。

In terms of the six heavens of the desire realm: there are no prātimokṣa precepts for leaving home; there are only the ten wholesome deeds and lay precepts. Thus the Tattvasiddhi-śāstra says: "Like Śakra, lord of the gods, who frequently received the eight precepts; nāgas and the like also receive them; they are not limited to humans." If discussed in terms of the various heavens of the form realm: according to the Abhidharma, being born in a higher realm loses the lower; the higher realm does not give rise to the wholesome karma of the lower realm, because the cause and effect of those stages are severed. When the body is born in a higher realm, the dharmas of the lower ground are severed; this is based on contaminated [dharmas]. One achieves the higher while in the lower; but having been born in the higher, one loses the lower, and so does not cultivate or produce it. If according to the Tattvasiddhi-śāstra, the higher can achieve the lower, and can also temporarily give rise to the wholesome karma of the lower realm: as when various Brahmā gods see the Buddha, prostrate, and utter words of praise, which is distracted goodness; this is temporarily giving rise to desire-realm wholesome karma. If according to the Abhidharma, Mahāvibhāṣā-śāstra, and the like, the Brahmā gods' prostration and praise is not desire-realm goodness, but is generated by the deportment mind of the first dhyāna; based on what it relies upon, it is indeterminate and not wholesome; based on external body and speech, it is form-realm karma of the higher realm. This concludes the explanation of the locus where the distracted wholesome meritorious karma of the desire realm arises dependent on the physical body.