法華玄義釋籤 14.8

14.8

次六欲亦三：先總辨因，次「故云」下與四趣四人對辨同異，三「若修」下別明因相，六文不同。此中乃至下四禪四空不別明機感，總在無色文後一時通明。次四禪中，四禪自為四有，於中初禪加梵王，四禪加無想，故略釋所加；仍不明五聖，但是文略。次問答引舊等，可知。次四空，文略。次結又二：初正結，次引證。次「合而」下正明益由。結文可知。

Next, the six desire [heavens] also have three parts: first, generally distinguishing the causes; next, from “hence it is said” onward, comparatively analyzing similarities and differences with the four destinies and four human [continents]; third, from “if one cultivates” onward, specifically explaining the causal marks, where the six passages differ. Here, and continuing below through the four dhyānas and four formless [attainments], capacities and responses are not explained separately; they are explained comprehensively all at once following the passage on the formless realm. Next, in the four dhyānas, the four dhyānas constitute four states of existence of their own, within which the Brahmā King is added to the first dhyāna, and non-conception is added to the fourth dhyāna, so what is added is briefly explained; the five pure abodes are still not explained, but this is merely an abbreviation of the text. Next, the questions, answers, citations of earlier opinions, and so forth, can be understood. Next, the four formless [attainments] are abbreviated in the text. Next, the conclusion also has two: first, the direct conclusion; next, citing evidence. Next, from “taken together” onward directly explains the reason for the benefits. The concluding text can be understood.