仁王護國般若波羅蜜多經疏 1.129

1.129

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?