仁王經疏 1.133

1.133

釋曰：第七、色界天眾。文別有三：初標數辨德、次別讚德、後總結德。此即初也。然此經文三本不同。一本如前；自有一本，除「十八梵天」四字；自有一本除「十八梵天」，更加「梵」字，謂三梵五喜樂天。雖有三本，且依初本。是故《本記》先舉總數，故言復有萬萬億十八梵天。三靜慮各有三天，第四靜慮有其九天，都合十八。故《瑜伽論》第四卷云「色界有十八處，謂梵眾、梵輔、大梵、小光、無量光、極光淨、小淨、無量淨、遍淨、無雲、福生、廣果，無想天即廣果攝，無別處所；復有諸聖五淨居宮，謂無繁、無熱、善現、善見及色究竟。復有超過五淨宮地，大自在住處，十地菩薩得生其中。」然彼諸天，如《順正理》二十一釋。彼云「廣善所生，故名為梵。此梵即大，故名大梵。由彼獲得中間定故、最初生故、最後歿故，威德等勝，故名為大。大梵所有所化所領，故名梵眾。於大梵前行列侍衛，故名梵輔。自地天內光明最少，故名少光。光明轉勝，量難測故，名無量光。淨光遍照自地處故，名極光淨。意地受樂，說名為淨。於自地中此淨最劣，故名小淨。此淨轉增，量難測故，名無量淨。此淨周普，故名遍淨，意顯更無樂能過此。以下空中天所居地，如雲密合故說名雲；此上諸天更無雲地，在無雲首故說無雲。更有異生勝福方所可往生故，說名福生。居在方所異生果中此最殊勝，故名廣果。離欲諸聖，以聖道水濯煩惱垢，故名為淨；淨身所止，故名淨居。或住於此，窮生死邊，如還債盡，故名為淨；淨者所住，故名淨居。或此天中無異生雜，純聖所止故名淨居。繁謂繁雜，或謂繁廣。無繁雜中此最初故，繁廣天中此最劣故，說名無繁。或名無求，不求趣入無色界故。已善伏除雜修靜慮上中品障，意樂調柔，離諸熱惱，故名無熱。或令下生煩惱名熱，此初遠離，得無熱名。或復熱者，熾盛為義，謂上品雜脩靜慮及果，此猶未證，故名無熱。已得上品雜脩靜慮，果德易彰，故名善現。雜脩定障，餘品至微，見極清徹，故名善見。更無有處於有色中能過於此，名色究竟。或此已倒眾苦所依身最後邊，名色究竟。」有言：色者是積集色，至彼後邊名色究竟。薩婆多宗，不立大自在天，故不釋也。解名已訖，今當釋文。言九梵者，第四靜慮九種天也。此即從上向下次第別釋。言三淨者，第三靜慮三種天也。言三光者，第二靜慮三種天也。言三梵五喜樂天者，三梵是初定三天（別本經云「三梵天」也）五喜樂者，五支具足故名為五言，喜樂者簡別也。第二靜慮有喜無樂，第三靜慮有樂無喜，初定天中五支具足、雙有喜樂，故名五喜樂天也。然此喜樂，自有二義：一者眼耳身識相應名之為樂，意識相應名之為喜。二者意識相應喜受，有其二用：一令悅身名之為樂，二令悅心名之為喜。如《顯揚》說。

Commentary: Seventh, the assembly of the form-realm gods. The text divides into three: first, specifying their number and identifying their virtues; next, individually praising their virtues; and finally, summarizing their virtues. This is the first. However, the text of this sūtra differs across three versions. One version is as given above. Another version omits the four characters 'eighteen Brahma heavens'. Yet another version omits 'eighteen Brahma heavens' and further adds the character 'Brahma' [before 'three'], saying 'three Brahma and five joy-and-pleasure heavens'. Although there are three versions, we rely for now on the first version. Therefore, the Root Record first presents the total number, stating: 'Furthermore, there were myriads of koṭis of eighteen Brahma heavens.' The [first] three dhyānas each have three heavens, and the fourth dhyāna has nine heavens, totaling eighteen together. Thus, fascicle four of the Yogācārabhūmi says: 'The form realm has eighteen places: namely, Brahmā's Retinue, Brahmā's Ministers, Mahābrahmā; Limited Light, Immeasurable Light, Utmost Radiant Purity; Limited Purity, Immeasurable Purity, Universal Purity; Cloudless, Merit-Born, Vast Fruit—the non-conceptual heaven is subsumed within Vast Fruit and has no separate location—furthermore, there are the palaces of the five pure abodes of the noble ones, namely, Not Dense, Free from Heat, Good Manifestation, Good Vision, and Final Form. Furthermore, there is the place that transcends the palaces of the five pure abodes, the dwelling of Maheśvara, wherein tenth-bhūmi bodhisattvas can be born.' Now, regarding those heavens, fascicle twenty-one of the Nyāyānusāra explains them. It says: 'Because it is born of extensive goodness, it is called Brahma. This Brahma is great; hence it is called Mahābrahmā. Because he has attained the intermediate absorption, was born earliest, will pass away last, and excels in majesty, virtue, and so forth, he is called great. Being the subjects and converts ruled by Mahābrahmā, they are called Brahmā's Retinue. Because they stand in ranks to guard and attend before Mahābrahmā, they are called Brahmā's Ministers. Because their light is the least within their own level of heavens, they are called Limited Light. Because their light becomes ever more superior and its measure is difficult to gauge, they are called Immeasurable Light. Because their pure light shines throughout the places of their own level, they are called Utmost Radiant Purity. Joy felt on the mental plane is called purity. In their own level, this purity is the lowest; hence it is called Limited Purity. Because this purity progressively increases and its measure is difficult to gauge, it is called Immeasurable Purity. Because this purity is omnipresent, it is called Universal Purity, with the intended meaning that no pleasure can surpass this. Below, the realms where the airborne gods reside are tightly packed like dense clouds, and thus are called clouds; above this, the heavens no longer have any cloud-realms, and being at the head of those without clouds, it is called Cloudless. Because there is a superior meritorious direction-and-place where ordinary worldlings can be born, it is called Merit-Born. Among the fruits of ordinary worldlings dwelling in directions and places, this is the most outstanding; hence it is called Vast Fruit. The noble ones free from desire wash away the defilements with the water of the noble path, and thus they are called pure; because pure bodies dwell there, it is called Pure Abodes. Or, dwelling here they exhaust the limits of birth and death, like fully paying off a debt, and hence it is called pure; because pure ones dwell there, it is called Pure Abodes. Or, in this heaven there is no intermingling with ordinary worldlings, being the residence exclusively of noble ones, it is called Pure Abodes. "Dense" refers to crowded, or refers to vast and manifold. Because among those that are not crowded this is the first, and among those that are vast and manifold this is the least, it is called Not Dense. Or it is called Non-Seeking, because they do not seek entry into the formless realm. Having skillfully subdued the obstacles of the upper and middle grades of the mingled cultivations of dhyāna, their intentional inclination is supple and attuned, free from all afflictive heat, and thus it is called Free from Heat. Alternatively, causing lower births is an affliction called "heat"; having first become distant from this, it obtains the name Free from Heat. Or again, "heat" has the sense of blazing intensity, referring to the highest grade of mingled cultivations of dhyāna and its fruit; not yet having realized this, it is called Free from Heat. Having attained the highest grade of mingled cultivations of dhyāna, their fruition-virtue is easily manifested; hence it is called Good Manifestation. The remaining grades of obstacles to the mingled cultivations of absorption are extremely minute, and their vision is exceedingly clear and penetrating; hence it is called Good Vision. There is no other realm among those with form that can surpass this; hence it is called Final Form. Or, it is the ultimate limit of the body upon which all sufferings rest, which have already collapsed here; hence it is called Final Form.' Some say: 'Form' is accumulated form; reaching its ultimate limit is called Final Form. The Sarvāstivāda school does not posit a Maheśvara Heaven, so they do not explain it. Having finished explaining the names, we should now explain the text. The term 'nine Brahma' refers to the nine kinds of heavens of the fourth dhyāna. This explains them individually in descending order from above. The term 'three purity' refers to the three kinds of heavens of the third dhyāna. The term 'three light' refers to the three kinds of heavens of the second dhyāna. The term 'three Brahma and five joy-and-pleasure heavens': the 'three Brahma' are the three heavens of the first dhyāna (another version of the sūtra reads 'three Brahma heavens'); 'five joy-and-pleasure' means that because the five factors [of dhyāna] are complete, they are called 'five', and 'joy-and-pleasure' serves as a distinguishing qualification. The second dhyāna has joy but no pleasure; the third dhyāna has pleasure but no joy; within the heavens of the first dhyāna, the five factors are complete and possess both joy and pleasure, so they are called the five joy-and-pleasure heavens. Yet this joy and pleasure itself has two meanings: first, association with eye-, ear-, and body-consciousness is called pleasure, while association with mental consciousness is called joy. Second, the feeling of joy associated with mental consciousness has two functions: one is causing delight in the body, which is called pleasure; the second is causing delight in the mind, which is called joy. As stated in the Prakaraṇāryavācā.