[pg126]

Chapter 8
Eighteen Abhabbaṭṭhānas

第八章
十八不生處

第八章
十八不生处

Eighteen Existences in which Bodhisattas who have received the definite prophecy are not reborn. Those Bodhisattas who like Sumedha the Hermit are endowed with eight qualities required for receiving the definite prophecy and who have actually received it are not reborn in eighteen different existences throughout Saṁsāra; this statement and the enumeration of the Eighteen Existences are given in the exposition on the Khaggavisāṇa Sutta in the Sutta Nipāta Commentary.

十八不生處是指已被授記之菩薩不可能投生的地方。那些跟須彌陀隱士一樣具備了八項條件，再得到授記的菩薩，以後在娑婆世界裡是不可能投生至這十八不生處。這點在《經集‧犀牛經》的註釋有提到。

十八不生处是指已被授记之菩萨不可能投生的地方。那些跟须弥陀隐士一样具备了八個条件，再得到授记的菩萨，以后在娑婆世界里是不可能投生至这十八不生处。这点在《经集‧犀牛经》的注释有提到。

The Eighteen Existences are:
  1. The existence of a blind since birth,
  2. That of a deaf since birth,
  3. That of a lunatic,
  4. That of a dumb,
  5. That of a cripple,
  6. of a barbarian,
  7. That in the womb of a female slave,
  8. That of one with perpetual wrong belief,
  9. That of one whose sex changes (from male to female),
  10. That of one who commits the five severest crimes[1. Five Severest Crimes: Pañca Ānantariya Kamma: matricide, patricide, killing of an Arahant, shedding the blood of a Buddha, and causing schism of the Saṅgha.],
  11. That of a leper,
  12. That of an animal smaller than a quail (or a warbler),
  13. That of a Khuppipāsika Peta, Nijjhāmatanhika Peta and Kālakañcika Asura. (Khuppipāsika Peta is an ever-hungry ghost, for he hardly has a chance to feed; Nijjhāmatanhika Peta is another one who is always feeling hot, for he is always on fire. These are the Petas who in their previous lives were monks, the kind that the Venerable Moggallāna encountered on Mount Gijjhakūṭa. Kālakañcika was the name of an [pg127] Asura whose body was three gāvutas[2. Gāvuta: a little less than two miles according to P.E.D.] in size; but as he is of scanty flesh and blood his complexion is like the colour of a withered leaf. His eyes, lying on his head, protrude like those of a lobster. Since the mouth is the size of the eye of a needle, also lying on the head, he has to bend forward to pick up the food if he finds it at all.),
  14. That in Avīci and Lokantarika, (the latter being the space at the meeting of three world-systems; it is the space where evil doers suffer for their misdeeds; and such a place for intense suffering is called Lokantarika Hell),
  15. That of Māra in a celestial abode of sensual pleasures,
  16. That in Asaññasatta Brahmā and Suddhāvāsa Brahmā abodes,
  17. That in Arūpa Brahmā abodes, and
  18. That in another world-system.
十八不生處是∶
  1. 天生瞎眼、
  2. 天生耳聾、
  3. 生為瘋子、
  4. 生為啞吧、
  5. 生為殘廢、
  6. 生為野人、
  7. 生於女奴之胎、
  8. 生為頑固邪信者、
  9. 生為變性人 ( 從男變女 ) 、
  10. 造五逆惡業[1. 五逆惡業是弒父、弒母、殺阿羅漢、出佛身血與破和合僧團。]者、
  11. 痲瘋患者、
  12. 小於鵪鶉、
  13. 生為「飢渴餓鬼」(Khuppipāsika Peta)、「燒渴餓鬼」(Nijjhāmatanhika Peta) 或「起尸阿修羅」(Kālakañcika Asura)。(「飢渴餓鬼」是永久都受飢渴折磨之鬼，極少有機會得到吃。「燒渴餓鬼」是永久感到熾熱之鬼，因為他時刻都被火焚燒。這些餓鬼在過去世皆是比丘或出家人，就有如目犍連尊者在靈鷲山所遇到之鬼。「起尸阿修羅」的體積有三伽浮他[2. 伽浮他∶根據《巴英辭典》是稍為少於兩英里。]之大，但是卻只有少許的血肉，因此膚色有如枯葉一般。他的眼睛吊在頭上，有如龍蝦之眼一般突出來。由於他細如針尖的嘴巴也長在頭上，即使找到食物也不得不彎下頭來拾取。) 、
  14. 生於阿鼻地獄與「世界中間地獄」。( 世界中間地獄是三個世界相接的空間，在那裡，為惡者受到惡業果報的痛苦。) 、
  15. 生為他化自在天的魔王、
  16. 生於無想梵天界與淨居梵天界、
  17. 生於無色梵天界、
  18. 生往其他的世界。
十八不生处是∶
  1. 天生瞎眼、
  2. 天生耳聋、
  3. 生为疯子、
  4. 生为哑吧、
  5. 生为残废、
  6. 生为野人、
  7. 生于女奴之胎、
  8. 生为顽固邪信者、
  9. 生为变性人 ( 从男变女 ) 、
  10. 造五逆恶业[1. 弑父、弑母、杀阿罗汉、出佛身血与破和合僧团。]者、
  11. 麻疯患者、
  12. 小于鹌鹑、
  13. 生为「饥渴饿鬼「(Khuppipāsika Peta)、「烧渴饿鬼」(Nijjhāmatanhika Peta) 或「起尸阿修罗」(Kālakañcika Asura)。(「饥渴饿鬼」是永久都受饥渴折磨之鬼，极少有机会得到吃。「烧渴饿鬼」是永久感到炽热之鬼，因为他时刻都被火焚烧。这些饿鬼在过去世皆是比丘或出家人，就有如目犍连尊者在灵鹫山所遇到之鬼。「起尸阿修罗」的体积有三伽浮他[2. 伽浮他∶根据《巴英辞典》是稍为少于两英里。]之大，但是却只有少许的血肉，因此肤色有如枯叶一般。他的眼睛吊在头上，有如龙虾之眼一般突出来。由于他细如针尖的嘴巴也长在头上，即使找到食物也不得不弯下头来拾取。) 、
  14. 生于阿鼻地狱与「世界中间地狱」。( 世界中间地狱是三个世界相接的空间，在那里，为恶者受到恶业果报的痛苦。) 、
  15. 生为他化自在天的魔王、
  16. 生于无想梵天界与净居梵天界、
  17. 生于无色梵天界、
  18. 生往其他的世界。

(Here the author gives a detailed explanation of 'a quail (or a warbler)' mentioned in the twelfth item of the list. The author's elucidations quoting various authorities including two Jātaka stories are mainly meant for the benefit of Myanmar scholars and are left out from the translations.)

In listing the Abhabbaṭṭhānas the Aṭṭhasālinī Commentary and Buddhavaṁsa Commentary on the one hand and the Sutta Nipāta Commentary on the other agree on some points and disagree on others. Of the Eighteen Existences given in the Sutta Nipāta Commentary, the following eight are missing in the Aṭṭhasālinī Commentary:
  1. the existence of a lunatic,
  2. that of a cripple,
  3. that of a barbarian,
  4. that of one whose sex changes (from male to female),
  5. that in the womb of a female slave,
  6. that of a leper,
  7. that of Māra, and
  8. that in another world-system.
關於十八不生處，《殊勝義註》和《佛種姓經註》兩者與《經集註》之間有共同點也有差異。對於上述《經集註》所提出的十八不生處，以下八項並沒有在《殊勝義註》裡提到
  1. 生為瘋子、
  2. 天生殘廢、
  3. 生為野人、
  4. 生為變性人、
  5. 生於女奴之胎、
  6. 生為痲瘋病患者、
  7. 生為魔王、
  8. 生往其他世界。
关于十八不生处，《殊胜义注》和《佛种姓经注》两者与《经集注》之间有共同点也有差异。对于上述《经集注》所提出的十八不生处，以下八项并没有在《殊胜义注》里提到
  1. 生为疯子、
  2. 天生残废、
  3. 生为野人、
  4. 生为变性人、
  5. 生于女奴之胎、
  6. 生为麻疯病患者、
  7. 生为魔王、
  8. 生往其他世界。

[pg128]

The Aṭṭhasālinī Commentary does not give the exact number of these existences, and those listed in it but omitted in the Sutta Nipāta Commentary are:
  1. that of a woman,
  2. that of a hermaphrodite, and
  3. that of a eunuch.
《殊勝義註》沒有肯定地指出有多少個不生處。而《經集註》沒有提到的是∶
  1. 生為女人、
  2. 生為雙性人、
  3. 生為黃門。
《殊胜义注》没有肯定地指出有多少个不生处。而《经集注》没有提到的是∶
  1. 生为女人、
  2. 生为双性人、
  3. 生为黄门。

(The list in the Buddhavaṁsa Commentary is the same as that in the Aṭṭhasālinī Commentary.) Of these three existences, that of a woman is easily understood.

《佛種姓經註》所列舉的跟《殊勝義註》的一樣。

《佛种姓经注》所列举的跟《殊胜义注》的一样。

The original Pāḷi word meaning a 'hermaphrodite' is Ubhatovyañjanaka. (Ubhato means "because of the two past Kammas, one causing female sex and the other, male; Vyañjanaka means "one who has two different kinds of genital organs.") A hermaphrodite is of two kinds: a female hermaphrodite, and a male one.

In a female hermaphrodite the female sex characteristics appear dominant while the male ones, subordinate at normal times; in a male hermaphrodite the male sex characteristics appear conspicuously while the female ones, subordinate at normal times.

When a woman with both sexes desires to have intercourse taking the role of a man with another woman, her female organ disappears and male organ appears. When a man with both sexes desires to have copulation with another man, his male organ disappears and female organ manifests itself.

The female hermaphrodite can conceive a child; she can also make another woman conceive. The male hermaphrodite cannot conceive, but he can impregnate a woman. This is the difference between the two. (Vinaya Mahāvagga Commentary.)

The Pāḷi term for a eunuch is Paṇḍaka (meaning a person with ineffective genitals). Despite his being a male, he is different from other men in the sense that he lacks effectiveness in coital acts. There are five kinds of eunuch:
  1. [pg129] Āsitta-paṇḍaka: one whose sexual urge is gratified by sucking another man's penis or taking that man's semen with his mouth;
  2. Usūya-paṇḍaka: one whose sexual urge is gratified by stealthily watching the act of others' lovemaking and by feeling envious of them;
  3. Opakkamika-paṇḍaka: one who is castrated (like a eunuch in-charge of women in a harem);
  4. Pakkha-paṇḍaka: one who has sexual urge during the dark fortnight of the lunar month and who is sexually calm during the bright fortnight; and
  5. Napuṁsaka-paṇḍaka: one who has been born without sexual characteristics. (Such a one is without the sex decad[3. Sex decad: The four elements of earth, water, temperature and wind plus colour, smell, taste, nutrition, life principle and male or female formation constituting a cell (Kalāpa) at the time of conception.] in his make up since birth and remains without sex characteristics male or female. One is therefore neither a man nor a woman.) Thus, five kinds of Paṇḍaka should be understood. (Vinaya Mahāvagga Commentary.)