華嚴經探玄記 2.39

2.39

第九河神，是流潤義。德中勤是流義，益是潤義。第十海神，是具德義。如下十相等，德中以法同事可知。第十一火神，是成熟義、照明義、焚燒義、除闇義，初二成二嚴、後二滅二障，准之。第十二風神，是聚散義，如風災為散、風輪持聚等，散惑聚德可知。又即令眾生身不分散，皆是法界緣起舍那風神力也。又內風有五種：一息風，出入息從臍輪起；二消風，向下消食；三持風，令人行健；四災風，令人成病；五力風，人將死，解人支節。臨死人，面有五色風：入地獄者黑色；生畜者青色；餓鬼黃色，兼以舌出；生人面如常色；生天鮮華色，精光可愛。第十三空神，有七義：一無邊、二無礙、三一味、四含攝、五顯示、六離染、七堅固，前五名中准、後二德中彰。第十四主方神，是顯示義，謂顯示方隅令達迷向正，故云善照。照猶示也。第十五主夜神，是助成義，非正時故。或闇夜中導引眾生，如下夜天等准之。第十六主晝神，是正修義，是正時故，故云信樂正法。又是明飾義，故云莊嚴。第十七阿修羅，新為阿素洛，依《婆沙》名非天，《佛地論》說天趣攝，多作諂詐，無天實行，故名非天。如世惡行，名曰非人。或名非端正。或名不酒，於大海中作酒不成等（云云）。或云毘摩之母，本從天生，故云劣天。《阿含經》云「劫初成時，光音天來海中洗浴，水觸其身，失精在水，遂成肉卵。經八千歲乃生一女，身若須彌，有九百九十九頭，頭有千眼，有九百九十九口，口有四牙，牙上出火，猶如霹靂，二十四手，九百九十九脚。在海浮戲，水精入身，生一肉卵，經八千歲生毘摩質多。身有九頭，頭有千眼，口中出水，有九百九十九手，有其八脚。其形四倍大須彌山，純食淤泥及以藕根。」又多與天諍，廣如《正法念經》說也。然修羅有五住處：一地上眾相山中，如下文說。二須彌山北下入大海二萬一千由旬，修羅王名羅睺，此云障礙，能以手障日月等，領無量眾。三從此下更過二萬一千由旬，王名勇健，亦領多眾。四復過二萬一千由旬，王名華鬘，亦領諸眾。五復過是數，王名毘摩質多，此云響高，是舍脂父，身如五須彌山。與天帝戰時，發自海底，揚聲大叫云：「我是毘摩質多。我是毘摩質多。」時閻浮山岳一時震動。亦名穴居，謂彼中有光明城，於中住故。或天趣攝，如上《佛地論》。或依《毘曇》，鬼趣攝，以諂曲所覆故。或《依正法念經》，鬼畜攝，以羅睺是師子兒等故。或依《伽陀經》，天鬼畜攝。由上說故，故唯有五道。若分六道，善中上中下配天、人、修羅，惡中三品配下三塗可知。依《智論》，其羅睺阿修羅王是大菩薩。第十八迦留羅，新名揭路茶，此云妙翅鳥。鳥翅有種種寶色莊嚴，非但金色。依《海龍王經》，其鳥兩翅相去三百三十六萬里，閻浮提止容一足。依《涅槃經》，此鳥能食消龍魚七寶等，唯除金剛，以不能令消故。又食應命終龍，又過去受三歸者不食，袈裟縷繫者亦不食。又依《增一經》，四生金翅中如卵生鳥，從鐵叉樹下，入海取卵生龍。水猶未合，還至本樹上食之；若向胎生龍，鳥身即死。若胎生鳥，得取胎卵龍，不得餘二。若濕生鳥，得取三生龍，不得取化生龍。若化生鳥，得取四生龍。又日別食一大龍王、五百小龍，遶四天下周而復始，次第食之。命欲終時，諸龍吐毒，不復能食，飢火所燒，聳翅直下至風輪際，為風所吹還復上來，往還七返無處停足，遂至金剛輪山頂上命終。以食諸龍，身肉毒氣發火自焚。難陀龍王恐燒寶山，降雨滅火，渧如車軸，身肉消散，唯有心在，大如人髀，純青瑠璃色，輪王得之用為珠寶，帝釋得之為髻中珠。又下文云「菩薩金翅王，生死大海中，搏撮天人龍，安置涅槃岸。」此之謂也。第十九緊那羅，新云緊捺洛，此云歌神，能唱歌詠作樂。《雜心》入畜生道攝。亦名疑神，謂是畜生道攝。形貌似人，面極端正，頂上有一角，人見生疑，不知為人為鬼為畜，故云疑也。第二十摩睺羅伽，新名莫呼洛迦，此云大腹，亦云大蟒。又名腹行神，能護法故，能除疑也。第二十一鳩槃荼，依《正法華經》，名厭媚鬼，噉人精氣等。亦名冬瓜鬼。王名毘樓勒，此云增長，主是南方。天王領二部鬼：一名鳩槃荼、二名薜荔多，從所領為名。第二十二鬼神，王是北方毘沙門，此云多聞，亦是所領為名。以攝諸惡鬼，不令損惱眾生，故云懃護也。第二十三月，是清涼義，如下文「菩薩清涼月」等。二敷發義，如敷發蓮華等，如文「發寶心等」是也。又依《俱舍論》，月去地四萬由旬，廣五十由旬，以水精白銀合為兩面，迴轉相影，故有虧盈。依《長阿含經》其城正方一千九百六十里，高亦爾。二分，一分天金作、一分琉璃作。王座二十里，以遙看似圓。天壽五百歲，子孫相襲一劫。第二十四日，廣五十一由旬，其城正方二千四十里，高亦爾。宮城純金，七寶瑩飾。王座二十里。壽命子孫，同月天。以風持故，繞須彌山四面。上日月天子，俱是四天王左右，初天所攝，竝是道力隨緣殊形異現。德中，初句自利、後句利他，如日有成就義、饒益義。又依《寶性論》，法日有四義：一破闇如慧、二照現如智、三輪淨如解脫、四上三不相離如同法界也。第二十五忉利，此云三十三天。三十三天者，《佛地論》第五云「妙高山四面各有八大天王，帝釋居中，故有三十三也。」若具，應云釋迦提婆因陀羅，此云能天主。依《三法度經》，此中天子身長一由旬，衣長二由旬、廣一由旬，重六銖，壽一千歲。德中具二利可知。第二十六夜摩，此云時天，以時華開合辯晝夜故名也。《佛地論》云「謂此中隨時受樂，故名時分。」此天身長二由旬，衣長四由旬、廣二由旬，重三銖。壽二千歲。德中自分、勝進可知。第二十七，新名覩史多，此云喜足。《佛地論》云「後身菩薩於彼教化，多修喜足行，故云喜足。」依《長阿含經》，身長四由旬，衣長八由旬、廣四由旬，衣重一銖。半食甘露，壽四千歲。德中慧定可知。第二十八化樂者，《佛地論》名樂變化天，樂自變化，作諸樂具以自娛樂也。又自化樂具還自受用，不犯他，故名善化，亦名化樂。依《三法度經》，身長八由旬，衣長十六由旬、廣八由旬，衣重一銖。食甘露，壽八千歲。德中二利。第二十九他化自在者，《佛地論》令他化作諸樂具，顯己自在，故名也。依《三法度經》，身衣壽命過前一倍，准之。德中入法自在也。第三十梵者，新名離欲染故，淨中之極，名離欲也。《佛地論》離欲寂靜故名梵，身者眾也。依《長阿含》，於梵眾中以梵音語故名也。天者，自在義、光明義、淨義。依《智論》，天有三：一人天，謂帝王；二生天，謂欲色天；三淨天，謂佛菩薩等第一義天也。尸棄，此云火色，或云火頂，以火災至此故。若修上禪即生此天，於梵眾中發大梵音，諸天各自謂唯共我語，於大千界最得自在，顏如童子，身白銀色，長半由旬，衣金色衣，非男非女，禪悅為食，壽一劫。此依《長阿含》辨。德中四句：一以何度、二何所度、三何所除、四成何德，如文可知。初禪大小等於欲界一千四天下，一千初禪始等二禪，二禪為火災頂。一千二禪殆等三禪，三禪為水災頂。一千三禪殆等四禪，四禪為風災頂。又梵摩，此云寂靜清淨潔皆得，亦云梵潔。又尸棄者，火災頂初禪主，又云持髻（云云）。第三十一光音者，依《智論》，第二禪通名光音。彼天語時，口出淨光無邊，身長二由旬，壽二劫。又為初禪火光發音，引攝令生此天故名也。德中慧定可知。第三十二遍淨者，以三禪中離喜故，身心遍淨。依《長阿含》，以上方便生此天。王名淨智，四臂，持風輪，御金翅鳥。德中，以此是樂位故，令得真性廣樂也。第三十三果實者，以第四禪是世間善果中最勝故，亦名廣果也。德中，以是不動位故，入性寂也。第三十四摩醯首羅者，依《智論》，此云大自在天，有八臂、三眼，騎大白牛，知大千界雨渧數。以於大千界中最極自在，更無過，故立名也。又依《智論》第一云「第四禪有八種：五種是阿那含住處，是淨居；三種是凡聖共居。過八處，有十住菩薩住處，亦名淨居，號大自在天王。」由此當知，淨居之名有四種：一約報純淨，此通凡聖；二約德過凡，此唯那含等；三約因，如云「有十住菩薩」，十住菩薩即是十地，十地中是第十地攝報果也；四約果，謂此中有三乘中報身淨土等，故立此名也。又准智論八天外更有別十住菩薩天也。

The ninth, the river spirits, signify flowing and moistening. In their virtue, 'diligent' means flowing, and 'benefiting' means moistening. The tenth, the ocean spirits, signify possessing virtues. As with the ten marks below and so forth, their virtues can be known through their practicing the same matters through Dharma. The eleventh, the fire spirits, signify maturation, illumination, burning, and dispelling darkness; the first two accomplish the two adornments, and the latter two extinguish the two hindrances, as may be understood accordingly. The twelfth, the wind spirits, signify gathering and dispersing: just as wind calamities disperse and the wind-mandala holds and gathers, dispersing afflictions and gathering virtues can be known accordingly. Furthermore, causing the bodies of sentient beings not to disintegrate is entirely the power of the Rocana wind spirit of dharmadhātu conditioned arising. Moreover, there are five kinds of internal wind: first, respiration wind, where inhaling and exhaling arise from the navel cakra; second, digestion wind, which moves downward to digest food; third, sustaining wind, which makes a person walk vigorously; fourth, calamitous wind, which causes people to fall ill; fifth, power-exhausting wind, which disarticulates a person's joints when they are about to die. When a person approaches death, their face displays winds of five colours: those entering hell are black; those reborn as animals are blue-green; hungry ghosts are yellow, with their tongue sticking out; those reborn as humans have an ordinary complexion; those reborn in heaven have a fresh flower-like complexion, luminous and lovely. The thirteenth, the space spirits, have seven meanings: first, boundless; second, unobstructed; third, of one taste; fourth, containing and encompassing; fifth, manifesting; sixth, free from defilement; seventh, solid and firm. The first five are derived from the name; the latter two are manifested in their virtues. The fourteenth, the directional spirits, signify manifesting: manifesting the directions and corners to enable those who are lost to reach what is right; hence the text says 'skillfully illuminating'. 'Illuminating' is equivalent to displaying. The fifteenth, the night spirits, signify aiding accomplishment, because it is not the standard time. Alternatively, they guide sentient beings in the dark night, just as with the night devas below. The sixteenth, the day spirits, signify correct cultivation, because it is the standard time; hence the text says 'having faith and delight in the correct Dharma'. It also signifies bright ornamentation, hence 'adornment'. The seventeenth, the asuras, newly rendered as asuras, are named 'non-gods' according to the *Abhidharma-mahāvibhāṣā-śāstra*. The *Buddhabhūmi-sūtra-śāstra* states that they are subsumed under the deva realm; because they practice much deceit and fraud and lack the genuine conduct of devas, they are named non-gods. Just as in the world evil conduct is called 'non-human'. Or they are named 'not handsome'. Or they are named 'not drinking alcohol', because their brewing of alcohol in the great ocean did not succeed, and so on. Or it is said that Vimacitra's mother was originally born from heaven, so they are called inferior gods. The *Āgama-sūtra* says: 'When the kalpa first formed, a deva from the Ābhāsvara Heaven came to bathe in the sea. The water touched her body, and she lost semen into the water, which formed an egg of flesh. After eight thousand years, a daughter was born. Her body was like Mount Sumeru; she had nine hundred and ninety-nine heads, each head having a thousand eyes; she had nine hundred and ninety-nine mouths, each mouth having four fangs from which fire burst forth like thunderclaps; she had twenty-four hands and nine hundred and ninety-nine feet. Floating and playing in the sea, the essence of the water entered her body, and she gave birth to an egg of flesh. After eight thousand years, it gave birth to Vimacitra. His body had nine heads, each head had a thousand eyes, water issued from his mouth, he had nine hundred and ninety-nine hands, and eight feet. His form was four times larger than Mount Sumeru, and he ate purely silt and lotus roots.' Furthermore, they frequently contend with the devas, as detailed in the *Saddharmasmṛtyupasthāna-sūtra*. However, asuras have five dwelling places: first, on earth among the Citrakūṭa mountains, as explained below; second, twenty-one thousand yojanas down into the great ocean north of Mount Sumeru, where the asura king is named Rāhu, translated as 'obstacle', who can block the sun and moon with his hands, commanding countless followers; third, going down another twenty-one thousand yojanas from there, the king is named Viryavat, also commanding many followers; fourth, going another twenty-one thousand yojanas, the king is named Mālādhara, also commanding many followers; fifth, going beyond this number, the king is named Vimacitra, translated as 'high sound', who is Śacī's father, with a body like five Mount Sumerus. When fighting with the Lord of the Devas, he set out from the ocean floor and shouted loudly, 'I am Vimacitra! I am Vimacitra!' At that time, the mountains of Jambudvīpa all shook at once. They are also called 'cave-dwellers', meaning that within there is a city of light where they reside. Alternatively, they are subsumed under the deva realm, as in the *Buddhabhūmi-sūtra-śāstra* above. Or according to the *Abhidharma*, they are subsumed under the preta realm, because they are veiled by crooked deceit. Or according to the *Saddharmasmṛtyupasthāna-sūtra*, they are subsumed under pretas and animals, because Rāhu is a lion's whelp, etc. Or according to the *Gāthā-sūtra*, they are subsumed under devas, pretas, and animals. Due to the above explanations, there are only five destinies. If dividing into six destinies: among the good, the superior, middling, and inferior correspond to devas, humans, and asuras; among the evil, the three grades correspond to the three lower paths, as can be known. According to the *Dà zhìdù lùn*, the asura king Rāhu is a great bodhisattva. The eighteenth, the garuḍas, newly named garuḍas, translated as birds with wondrous wings. The bird's wings are adorned with various jewel-like colours, not merely golden. According to the *Sāgara-nāgarāja-paripṛcchā-sūtra*, the distance between this bird's two wings is 3,360,000 li; Jambudvīpa can only hold one of its feet. According to the *Mahāparinirvāṇa-sūtra*, this bird can eat and digest dragons, fish, the seven treasures, and so forth, with the sole exception of vajra, because it cannot digest it. It also eats dragons that are destined to die; furthermore, it does not eat those who have taken the three refuges in the past, nor does it eat those tied with a thread of a kāṣāya robe. Also, according to the *Ekottarika-āgama*, among the golden-winged birds of the four births, an egg-born bird descends from the iron-fork tree, enters the sea, and takes an egg-born dragon. Before the water has even closed up, it returns up to its original tree to eat it; if it approaches a womb-born dragon, the bird's body immediately dies. A womb-born bird can take womb-born and egg-born dragons, but not the other two. A moisture-born bird can take dragons of three kinds of birth, but cannot take transformationally born dragons. A transformationally born bird can take dragons of all four births. Moreover, each day it eats one great dragon king and five hundred small dragons, circling the four continents repeatedly, eating them in sequence. When its life is about to end, the dragons spit poison and it can no longer eat; burned by the fire of hunger, it raises its wings and plunges straight down to the edge of the wind-mandala, is blown back up by the wind, back and forth seven times with nowhere to rest its feet, and finally dies on top of the Cakravāḍa mountain. Because it has eaten various dragons, the poisonous vapours in its flesh ignite into flame and incinerate it. The dragon king Nanda, fearing the jewel mountain would be burned, pours down rain to extinguish the fire, with drops as thick as axle-trees; its flesh dissolves and disperses, leaving only its heart, as large as a human thigh, of pure blue lapis lazuli colour. A wheel-turning king obtains it to use as a jewel, and Śakra obtains it to use as the crest-jewel in his topknot. Furthermore, the text below says: 'The bodhisattva garuḍa king, / in the great ocean of saṃsāra, / seizes gods, humans, and dragons, / and places them on the shore of nirvāṇa.' This is what it refers to. The nineteenth, the kiṃnaras, newly rendered as kiṃnaras, translated as singing spirits, can sing songs and make music. The *Saṃyuktābhidharmahṛdaya* subsumes them under the animal realm. They are also called 'spirits of doubt', meaning they are subsumed under the animal realm. Their appearance resembles a human, with an extremely handsome face and a single horn on top of their head; people who see them develop doubts, not knowing whether they are human, ghost, or animal; hence they are called 'doubt'. The twentieth, the mahoragas, newly named mahoragas, translated as large bellies, also called great serpents. Also named belly-crawling spirits, because they can protect the Dharma, they can dispel doubt. The twenty-first, the kumbhāṇḍas, according to the *Zheng fahua jing*, are called demon-paralysers, eating human vital energy, and so forth. They are also called winter-melon demons. Their king is named Virūḍhaka, translated as Increasing, ruler of the south. The heavenly king commands two divisions of demons: the first is named kumbhāṇḍa, and the second is named preta, named after what he commands. The twenty-second, the yakṣa spirits, whose king is Vaiśravaṇa in the north, translated as Much Hearing, also named after what he commands. Because he restrains all evil spirits and does not let them harm sentient beings, the text says 'diligently protecting'. The twenty-third, the moon, signifies cool refreshment, as in the text below: 'The bodhisattva is the cool moon', etc. Second, it signifies unfurling, as in unfurling the lotus, just as the text says 'giving rise to the jewel-like mind', etc. Furthermore, according to the *Abhidharmakośa-bhāṣya*, the moon is forty thousand yojanas from the earth and fifty yojanas wide, composed of crystal and silver as two sides, revolving and casting reflections, so there is waning and waxing. According to the *Dīrgha-āgama*, its city is exactly square, one thousand nine hundred and sixty li, and equally high. It has two parts: one part is made of heavenly gold, and one part is made of lapis lazuli. The king's throne is twenty li; seen from afar, it appears round. The heavenly lifespan is five hundred years, with descendants succeeding one another for one kalpa. The twenty-fourth, the sun, is fifty-one yojanas wide; its city is exactly square, two thousand and forty li, and equally high. The palace walls are pure gold, decorated with the seven treasures. The king's throne is twenty li. Lifespan and descendants are the same as the moon devas. Supported by the wind, it circles the four sides of Mount Sumeru. The devaputras of the sun and moon above are both attendants to the Four Heavenly Kings, subsumed under the first heaven; both are the power of the Path manifesting diverse forms according to conditions. In their virtues, the first phrase refers to the benefit of oneself, and the latter phrase refers to the benefit of others, just as the sun signifies accomplishment and abundance. Furthermore, according to the *Ratnagotravibhāga*, the sun of Dharma has four meanings: first, shattering darkness, like wisdom (prajñā); second, illuminating and manifesting, like knowledge (jñāna); third, the pure disc, like liberation; fourth, the above three being inseparable, like the dharmadhātu. The twenty-fifth, Trāyastriṃśa, translated as the Thirty-Three Heavens. Regarding the Thirty-Three Heavens, fascicle five of the *Buddhabhūmi-sūtra-śāstra* says: 'On the four sides of Mount Meru there are eight great heavenly kings each, with Śakra residing in the middle, hence there are thirty-three.' If written fully, it should be Śakra-devānām-indra, translated as Capable Lord of the Devas. According to the *Tridharmaka-śāstra*, the devaputras here are one yojana in height; their robes are two yojanas long, one yojana wide, and weigh six carpus; their lifespan is one thousand years. In their virtues, they possess both kinds of benefit, as can be known. The twenty-sixth, Yāma, translated as Time Heaven, so named because day and night are distinguished by the timely opening and closing of flowers. The *Buddhabhūmi-sūtra-śāstra* says: 'It means that here they experience pleasure according to the time, hence named Time-division.' The devas here are two yojanas in height; their robes are four yojanas long, two yojanas wide, and weigh three carpus. Their lifespan is two thousand years. In their virtues, their own stage and superior progress can be known. The twenty-seventh, newly named Tuṣita, translated as Joyful Contentment. The *Buddhabhūmi-sūtra-śāstra* says: 'Bodhisattvas in their final birth teach there, mostly practicing the conduct of joyful contentment, hence named Joyful Contentment.' According to the *Dīrgha-āgama*, they are four yojanas in height; their robes are eight yojanas long, four yojanas wide, and weigh one and a half carpus. They consume nectar, and their lifespan is four thousand years. In their virtues, wisdom and samādhi can be known. The twenty-eighth, Nirmāṇarati, named in the *Buddhabhūmi-sūtra-śāstra* as the Devas who Delight in Transformations, delighting in transforming by themselves, creating various instruments of pleasure to amuse themselves. Furthermore, they transform instruments of pleasure by themselves and enjoy them themselves without violating others, hence named Good Transformation, also named Delighting in Transformation. According to the *Tridharmaka-śāstra*, they are eight yojanas in height; their robes are sixteen yojanas long, eight yojanas wide, and weigh one carpus. They eat nectar, and their lifespan is eight thousand years. Their virtues include the two benefits. The twenty-ninth, Paranirmitavaśavartin, where according to the *Buddhabhūmi-sūtra-śāstra*, they cause others to transform and create instruments of pleasure to display their own sovereignty, hence the name. According to the *Tridharmaka-śāstra*, their body, robes, and lifespan are double that of the previous; this may be understood accordingly. In their virtues, they have mastery in entering the Dharma. The thirtieth, the Brahmā [devaputras], are newly named because of freedom from sensual defilement; the extremity of purity is called freedom from desire. The *Buddhabhūmi-sūtra-śāstra* states that because of freedom from desire and tranquility, they are called Brahmā; 'bodies' refers to the assembly. According to the *Dīrgha-āgama*, because they speak with a Brahmā voice amidst the Brahmā assembly, they are so named. 'Deva' signifies sovereignty, luminosity, and purity. According to the *Dà zhìdù lùn*, there are three kinds of devas: first, human devas, referring to monarchs; second, born devas, referring to the desire and form heavens; third, pure devas, referring to the ultimate truth devas such as Buddhas and bodhisattvas. Śikhin is translated as fire-coloured, or fire-crested, because the fire calamity reaches here. If one cultivates the superior dhyāna, one is born in this heaven; emitting a great Brahmā voice amidst the Brahmā assembly, each deva thinks, 'He is speaking with me alone.' He possesses the supreme mastery in the trichiliocosm; his face is like that of a youth, his body is the colour of white silver, half a yojana in height, wearing golden-coloured robes, neither male nor female, feeding on the joy of dhyāna, with a lifespan of one kalpa. This is determined according to the *Dīrgha-āgama*. In their virtues there are four phrases: first, by what they deliver; second, what is delivered; third, what is eliminated; fourth, what virtues are accomplished; this can be known from the text. The size of the first dhyāna is equal to one thousand sets of four continents in the desire realm; one thousand first dhyānas is equal to the second dhyāna, and the second dhyāna is the zenith of the fire calamity. One thousand second dhyānas is nearly equal to the third dhyāna, and the third dhyāna is the zenith of the water calamity. One thousand third dhyānas is nearly equal to the fourth dhyāna, and the fourth dhyāna is the zenith of the wind calamity. Moreover, 'Brahmā' can be translated as quiet, pure, or clean; it is also called Brahmā-clean. Furthermore, Śikhin is the lord of the first dhyāna at the zenith of the fire calamity, and is also called 'holding a topknot', and so on. The thirty-first, Ābhāsvara: according to the *Dà zhìdù lùn*, the second dhyāna is generically named Ābhāsvara. When those devas speak, their mouths emit boundless pure light; their bodies are two yojanas in height, and their lifespan is two kalpas. Also, because they emit sound through the fire-light of the first dhyāna to guide and attract beings to be born in this heaven, they are so named. In their virtues, wisdom and samādhi can be known. The thirty-second, Śubhakṛtsna: because in the third dhyāna they are free from joy, body and mind are completely pure. According to the *Dīrgha-āgama*, through superior upāya one is born in this heaven. The king is named Pure Wisdom; he has four arms, holds a wind-mandala, and rides a garuḍa. In their virtues, because this is a stage of bliss, they cause beings to attain the vast bliss of the true nature. The thirty-third, Bṛhatphala: because the fourth dhyāna is the most supreme among mundane wholesome fruits, it is also named Vast Fruit. In their virtues, because this is an immovable stage, they enter the tranquility of nature. The thirty-fourth, Maheśvara: according to the *Dà zhìdù lùn*, translated as the Great Sovereign Deva, who has eight arms, three eyes, rides a great white bull, and knows the count of raindrops in the trichiliocosm. Because he is the most supremely sovereign in the trichiliocosm, with none surpassing him, this name is established. Moreover, according to the first fascicle of the *Dà zhìdù lùn*: 'The fourth dhyāna has eight kinds: five are the abodes of anāgāmins, which are the Pure Abodes; three are the shared dwellings of ordinary beings and noble ones. Transcending the eight abodes, there is the dwelling place of tenth-stage bodhisattvas, also named the Pure Abodes, titled Great Sovereign Heavenly King.' From this one should know that the name 'Pure Abode' has four aspects: first, in terms of purely clear recompense, which applies to both ordinary beings and noble ones; second, in terms of virtues surpassing ordinary beings, which applies only to anāgāmins and the like; third, in terms of cause, as stated: 'there are tenth-stage bodhisattvas', the tenth-stage bodhisattvas being the ten bhūmis, where among the ten bhūmis this is the retribution fruit subsumed under the tenth bhūmi; fourth, in terms of fruit, meaning that within this are the saṃbhogakāya pure lands of the three vehicles, hence this name is established. Moreover, according to the *Dà zhìdù lùn*, outside the eight heavens there is additionally a separate heaven of tenth-stage bodhisattvas.