仁王護國般若波羅蜜多經疏 1.129

1.129

解曰：色四靜慮者，初標類也。色謂色界，色貪隨增。色定地中靜慮有四。靜謂寂靜，慮者緣慮，慮專一境故名靜慮。《順正理論》二十一云「初靜慮地，天處有三：一梵眾天，大梵所有所化所領故名梵眾。二梵輔天，大梵前後行列侍衛故名梵輔。三大梵天，廣善所生故名為梵。此梵即大，故名大梵。由彼獲行中間定故、最初生故、最後歿故，威德等勝故名為大。第二靜慮，天處有三：一少光天，自地天內光最小故。二無量光天，光明轉勝量難測故。三極光淨天，淨光遍照自地處故。第三靜慮，天處有三，一少淨天，意地受樂說名為淨，於自地中此淨最劣故。二無量淨天，此淨轉增，量難測故。三遍淨天，此淨周普，故名遍淨，意顯更無樂能過此。第四靜慮，天處有九：一無雲天，以下空中天所居地如雲密合，故說名雲。此上諸天更無雲地，在無雲首故名無雲。二福生天，更有異生勝福方所可往生故。三廣果天，居在方所異生果中此最勝故。四無想天，修加行時偏厭於想，想滅為首名無想天。自上五天名五淨居，離欲諸聖以聖道水濯煩惱垢故名為淨，淨身所止故名淨居。一無繁天，繁謂繁雜或謂繁廣，無繫雜中此最初故，繁廣天中此最劣故。二無熱天，已善伏除雜修靜慮上中品障，意樂調柔離諸熱惱故。三善現天，已得上品雜修靜慮，果德易彰故。四善見天，雜修定障除品至微，見極清徹故。五色究竟天，更無有處於有色中能過於此，名色究竟。」諸大梵天王者，西云梵摩，此云寂靜，又亦清淨清潔之義，即四靜慮俱得梵名，第四禪主名為大梵。故《大般若》五百七十云「堪忍世界主大梵天王」，即同《法華》「娑婆世界主梵天王」也。然第四禪等大千界，下三靜慮皆有梵王，自地中尊亦得名大。梵王無量，故得云諸。經但總言色四靜慮諸大梵王，明盡來也。亦與眷屬無量天子俱者，同欲界來，故復云亦。王來臣從眷屬必俱，數既繁多故云無量。化身變土，義如常矣。從此第九諸趣變化眾。其義者何？

The commentary states: 'The four dhyānas of the form [realm]': first, the category is indicated. 'Form' refers to the form realm, where craving for form increases. In the grounds of form concentration, there are four dhyānas. 'Dhyāna' (*jinglü*): *jing* means tranquil and *lü* means reflective consideration; because reflection is concentrated on a single object, it is called *jinglü* (dhyāna). Fascicle twenty-one of the *Nyāyānusāra* says: 'In the ground of the first dhyāna, there are three celestial stations: first, the Brahmāparisajjā Heaven, called "Brahmā's retinue" because they are the subordinates and subjects possessed and created by Great Brahmā. Second, the Brahmāpurohita Heaven, called "Brahmā's ministers" because they attend upon and escort Great Brahmā in front and behind. Third, the Mahābrahmā Heaven: called "Brahmā" because it is born from vast good. This Brahmā is great, hence called "Great Brahmā". Because he attains the intermediate concentration, is born first, passes away last, and excels in majesty and virtue, he is called "Great". In the second dhyāna, there are three celestial stations: first, the Parīttābha Heaven, because within its own ground its light is the smallest. Second, the Apramāṇābha Heaven, because its radiance is increasingly superior and difficult to measure. Third, the Ābhāsvara Heaven, because its pure light completely illuminates its own ground. In the third dhyāna, there are three celestial stations: first, the Parīttaśubha Heaven; experiencing pleasure on the mental ground is called "pure", and within its own ground this purity is the least. Second, the Apramāṇaśubha Heaven, because this purity increases and is difficult to measure. Third, the Śubhakṛtsna Heaven; this purity is universal, hence called "complete purity", signifying that no pleasure can surpass it. In the fourth dhyāna, there are nine celestial stations: first, the Anabhraka Heaven; below it, the celestial residences in the sky are dense like clouds, hence called "clouds"; above this, the heavens no longer have ground like clouds, and being at the head of the cloudless ones, it is called "cloudless". Second, the Puṇyaprasava Heaven, because it is a superior location of merit where ordinary beings can still be reborn. Third, the Bṛhatphala Heaven, because among the locations that are results for ordinary beings, this is the most superior. Fourth, the Asañjñisattva Heaven; when cultivating preparatory practice, one specifically disdains ideation, and with the extinction of ideation as foremost, it is named the "unconscious heaven". The five heavens above these are called the five Pure Abodes; because the noble ones who are free from desire have cleansed the defilements of affliction with the water of the noble path, they are called "pure", and being the dwelling places of pure bodies, they are called "Pure Abodes". First, the Avṛha Heaven: *vṛha* means complex or extensive; because it is the first among those free from entanglement and the least among the extensive heavens. Second, the Atapa Heaven, because they have thoroughly subdued the upper and middle defilements of the mixed cultivation of dhyāna, their intention is gentle and docile, and they are free from torments. Third, the Sudṛśa Heaven, because they have attained the superior stage of mixed cultivation of dhyāna, and their resultant virtues are easily manifested. Fourth, the Sudarśana Heaven, because the defilements hindering mixed meditation have been eliminated to the subtlest degree, and their perception is extremely clear. Fifth, the Akaniṣṭha Heaven, because there is no place among material existences that surpasses this, it is called "limit of form".' Regarding 'the Great Brahmā Kings': in the West called *brahmā*, translated here as tranquil, and also having the sense of clean and pure; thus all four dhyānas obtain the name of Brahmā, and the lord of the fourth dhyāna is named Great Brahmā. Thus, fascicle 570 of the *Mahāprajñāpāramitā Sūtra* says: 'The Great Brahmā King, Lord of the Sahā World', which is the same as 'the Brahmā King, Lord of the Sahā World' in the *Lotus Sūtra*. However, the fourth dhyāna is coextensive with the trichiliocosm, and the lower three dhyānas all have Brahmā kings; as the venerable ones within their own grounds, they may also be called 'Great'. Because the Brahmā kings are immeasurable, it can say 'various'. The sūtra merely states generally 'the Great Brahmā Kings of the four dhyānas of the form [realm]', showing that all of them came. 'Were also accompanied by their retinues of immeasurable devaputras': since they came just as those of the desire realm did, it again says 'also'. When a king comes, his ministers follow, and the retinue must accompany him; since their numbers were so vast, it says 'immeasurable'. The transformation of bodies and changes of lands are understood as usual. Next is the ninth group, the assembly of transformations of the various destinies. What is its meaning?