大般若波羅蜜多經般若理趣分述讚 2.3

2.3

The commentary states: Next below is the fourth [section], explaining the place where the teaching was spoken. Within the nirmāṇa land, four excellences are briefly displayed to show the supremacy of the sūtra, and by bringing up the supreme place of transformation, it is expressed that the lands of the saṃbhogakāya and dharmakāya also contain real virtues. First is the excellence of the exalted place, because it is in the Palace of Paranirmitavaśavartin, the highest heaven of desire. Second is the excellence of shared dwelling, because all Buddhas have traveled to this palace of the great treasury of jewels. Third is the excellence of magnificent adornment, because priceless maṇi jewels embellish the multitude of gems. Fourth is the excellence of cherished esteem, because it is rejoiced in by the worthy, noble ones, gods, and ṛṣis. This text constitutes the first: the excellence of the exalted place.

"The Bhagavat" designates the master of the teaching, that is, the person who is able to abide. "Abiding" has the meaning of relying on and residing in. "Desire" means craving and love, which is craving for sexual intercourse, touch, and solid food. "Realm" has the meaning of category or boundary. Because the realm is born of desire and is able to generate desire, it is called the "desire realm," just as with a pepper drink or a vajra ring. "Crest" means the summit of the head, carrying the sense of the utmost height. As this is the highest and most supreme place among the six heavens of desire in the desire realm, it is called the crest of the desire realm.

Although it is called a supreme place, its name has not yet been revealed; therefore, in order to reveal the heaven's name, the sūtra next states "Paranirmitavaśavartin." The gods' power of merit manifests whatever desires require in accordance with their wishes. Yet, while the karma of the fifth heaven is already extraordinary, it is not like this in transforming things according to desire; rather, they merely use the power of transformation born with them to create various requisite utensils and enjoy them. Now, the karma of the sixth heaven is even more extraordinary: although they have myriad utensils that appear according to their wishes, and they can also transform and create myriad utensils themselves, they do not enjoy them [directly]; they must wait for other heavens to transform them into pleasurable objects before they enjoy them themselves, because their karmic power is superior. Due to such a meaning, it is named the heaven of Paranirmitavaśavartin [Mastery over Others' Transformations].

Within this heaven, distinctions between noble and base, ministers and sovereigns, are not absent. Now, [the Buddha] resides in the dwelling of that heaven's noble sovereign, not abiding in the inferior and unpleasant heavenly stations of base ministers. Hence the sūtra further states "within the palace of the heavenly king." To demonstrate the venerability of the Dharma, its expounding must rely on the highest, supreme place, and not on other, lower ones. Just as witnessing awakening requires the vajra seat, expounding this supreme Dharma must be in the Paranirmitavaśavartin Palace, just as the Daśabhūmika Sūtra relies on a supreme place.

This symbolizes the saṃbhogakāya abiding within the untainted pure land, and also symbolizes the dharmakāya abiding in the pure dharmadhātu, the ultimate culmination that is apart from greed and desire. Because one who realizes this Dharma can perform supreme tasks of benefiting others, for the sake of benefiting others they also reside in the pure land and the Dharma-nature. Nonconceptual wisdom and subsequent wisdom, having limitless spiritual functions, are termed "mastery." This is the palace chamber where the Dharma Kings among gods once resided; therefore, other sūtras say that "ultimate emptiness and tranquility constitute the dwelling." Thus, because the three bodies benefit beings in their respective ways, the lands in which they reside are also each distinct. Being located in a heavenly palace demonstrates the venerability of the place and the supremacy of the Dharma; being marked as dwelling at the realm's crest manifests the wondrous principle as profound and fathomless.