[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 5.23 # 大方廣佛華嚴經疏 5.23 大方廣佛華嚴經疏 5.23 - **Language:** Classical Chinese ### [5.23](https://indike.org/pramana/in.bauddha.taisho.1735.5.23) 第三「月天子」下十二段，明欲色諸天眾。天者，自在義、光明義、清淨義。《智論》云「天有三種：一人天，謂帝王。二生天，謂欲色等。三淨天，謂佛菩薩第一義天。」今通後二。然諸天壽之長短、身之大小、衣服輕重、宮殿勝劣，《俱舍》十一及《瑜伽》等論、《起世》等經皆廣辯之，恐繁不敘。文中，先有七段明欲界天、後有五段明色界天。前中即分為七，今初。月天子，月者缺也，有虧缺故。下面頗胝迦寶水精所成，能冷能照，表菩薩得清涼，慈照生死夜，如云「菩薩清涼月」等。名中，初一是總。雖標總稱，即受別名，下皆準此。德中，顯發眾生心寶者，水珠見月則流潤發光，淨心遇緣則慈流智發。生了既發，正因顯然。生由性成，則了非外入。生與不生無二發，乃發其本心，故顯發雙辯。二日天子，日者實也，常充實故。下面亦頗胝迦寶火精所成，能熱能照，表菩薩智照故。又日以陽德、月以陰靈，一能破暗，表根本破惑；一能清涼，表後得益物。又依《寶性論》，法日有四義：一破暗如慧、二照現如智、三輪淨如解脫、四上三不相離如同法界也。名中可畏敬幢者，為惡者畏其照明，為善者敬其辦業，以斯超出故以名幢。德中，居者辦業成就本行等利益也。生長穀稼開敷覺華等，為增長善根，如〈出現品〉。三三十三天者，《佛地論》等皆云妙高山。四面各有八大天王，帝釋居中，故有三十三也。下釋天名，皆依《佛地》。名中，言釋迦等者，釋迦，能也，因陀羅主也。具足應云釋迦提桓因陀羅，提桓，天也，即云能天主，撫育勸善能為天主故。更有異釋，如《音義》說。德中，言發起廣大業者，令修普賢行故。以此天居地天之頂，總御四洲，雖勝事頗多，猶懼修羅之敵。若修善者眾，即天侶增威；苟為惡者多，即諸天減少，故多好勸發。況受佛付囑，大權應為。至如堅常啼之心、施雪山之偈、成尸毘大行、破盧志巨慳，談般若於善法堂中、揚大教於如來會下等，皆是發起廣大業也。四須夜摩天，須者，善也妙也。夜摩，時也。具云善時分天。論云「隨時受樂，故名時分天。」又《大集經》，此天用蓮華開合以明晝夜。又云「赤蓮華開為晝，白蓮華開為夜」，故云時分也。隨此時別，受樂亦殊。故《大論》云「隨時受樂」也。德中，心恒喜足者，喜足在於第四，今慕上而修。五兜率天王，此云喜足。論云「後身菩薩於彼教化，多修喜足之行故。」得少意悅為喜，更不求餘為足。德中，彼天是諸佛上生之處，故令修念佛三昧也。召體曰名，響頒人天為號，通號別名皆悉念也。不計一方，故云一切。以諸如來同一法界，體德均故。念即明記而慧逾增，持而不忘故無間斷。以佛為境，何五塵之能惑哉？六化樂天王，論云「樂自變化，作諸樂具以自娛樂。又但受自所化樂，不犯他故，名為善化」也。變謂轉變，轉麁為妙。化謂化現，無而忽有。德中，以出世化，故得解脫。七他化自在天王，論云「令他化作樂具，以自娛樂，顯己自在故。」名中寂靜境門者，境為入理之處，即是門也。根無躁動，故稱寂靜。根即門也。根無取著，方見境空，合為門也。故《鴦掘經》云「明見來入門，具足無減修。」德中，物我自在，即廣大法門。 > Third, the twelve passages beginning with the "Moon Deva-sons" explain the devas of the desire and form realms. "Deva" means sovereignty, brightness, and purity. The Dazhidulun states: "There are three kinds of devas: first, human devas, referring to monarchs; second, devas by birth, referring to the desire and form realms, and so forth; third, pure devas, referring to the ultimate-truth devas of the buddhas and bodhisattvas." Here it applies to the latter two. Now, as for the length of life of the devas, the size of their bodies, the weight of their garments, and the superiority or inferiority of their palaces, the eleventh fascicle of the Abhidharmakośa, treatises such as the Yogācārabhūmi, and sūtras such as the Qishi jing all explain these in detail; fearing to be overly tedious, they are not narrated here. In the text, there are first seven passages that explain the devas of the desire realm, and then five passages that explain the devas of the form realm. The former is divided into seven; now, the first. As for the Moon Deva-son: "moon" (yue) means deficient (que), because it waxes and wanes. Its lower surface is composed of sphaṭika jewel and water-crystal; it can cool and it can illuminate, representing the bodhisattva's attainment of cool refreshment, illuminating the night of saṃsāra with compassion, as in the phrase "the bodhisattva's cool and refreshing moon." Among the names, the first is general. Although labeled with a general title, it immediately receives a specific name; those below all follow this standard. In the virtues, as for "manifesting and disclosing the jewel of the minds of sentient beings": when a water-pearl sees the moon, it emits moisture and radiates light; when the pure mind encounters conditions, compassion flows forth and wisdom arises. Once the generated and the disclosed have arisen, the direct cause is clearly revealed. Since generation is accomplished from the nature, disclosure is not an external entering. Generation and non-generation are not two arisings; rather, they disclose its fundamental mind; hence both manifesting and disclosing are explained together. Second, the Sun Deva-son: "sun" (ri) means full (shi), because it is constantly replete. Its lower surface is also composed of sphaṭika jewel and fire-crystal; it can heat and it can illuminate, representing the bodhisattva's illumination of wisdom. Furthermore, the sun has the virtue of yang and the moon has the spirit of yin: one can dispel darkness, representing the fundamental wisdom destroying delusion; the other can bring cool refreshment, representing the subsequent wisdom benefiting beings. Also, according to the Ratnagotravibhāga, the Dharma-sun has four meanings: first, destroying darkness, like wisdom; second, illuminating and revealing, like jñāna; third, the purity of the orb, like liberation; fourth, the non-separation of the above three, like the sameness of the dharmadhātu. Among the names, "Bhadradhvaja" (Awful and Venerable Banner) means that the evil fear its bright illumination, while the good revere its fulfillment of their works; because it surpasses these, it is named "banner". In the virtues, "dwelling" means fulfilling works and accomplishing fundamental practices, which are benefits. Growing crops and causing the flowers of awakening to blossom serve to increase the roots of goodness, as in the "Chapter on the Arising of the Tathāgata". Third, the Trāyastriṃśa devas: the Buddhabhūmi-śāstra and others all state that on the four sides of Mount Meru there are eight great deva-kings on each side, with Śakra dwelling in the center; hence there are thirty-three. The following explanations of the deva names are all based on the Buddhabhūmi-śāstra. In the names, saying "Śakra", etc.: Śakra means "able", and Indra means "lord". In full it should be said Śakra Devānām Indra; Devānām means devas, so it means "Able Deva-lord", because he nurtures, encourages goodness, and is able to serve as deva-lord. There are other differing explanations, as explained in the Yinyi. In the virtues, saying "initiating vast undertakings" means causing them to cultivate the practices of Samantabhadra. Because this deva dwells at the summit of the earthly devas and governs the four continents, although he has quite a few superior circumstances, he still fears the enmity of the asuras. If those who cultivate goodness are numerous, then the retinue of devas increases in majesty; if those who do evil are numerous, then the devas diminish; hence he mostly delights in exhorting and inspiring them. How much more so when he has received the Buddha's entrustment and acts through great expedient manifestation! As when he strengthened the resolve of Sadāprarudita, bestowed the gāthā of the Snow Mountains, brought Śibi's great practice to completion, broke the immense stinginess of Ruci, expounded prajñā in the Sudharma hall, and proclaimed the great teaching in the Tathāgata's assembly—all these are "initiating vast undertakings". Fourth, the Suyama devas: su means good or wondrous. Yama means time. In full, it is called the Devas of Good Time-Division. The treatise says: "Experiencing pleasure according to the time, it is therefore named the Time-Division Heaven." Furthermore, the Mahāsaṃnipāta-sūtra states that this heaven uses the opening and closing of lotus blossoms to make clear day and night. It also states: "The opening of red lotuses is day, and the opening of white lotuses is night"; hence it is called time-division. Conforming to these distinctions of time, the pleasures experienced are also distinct. Hence the Dazhidulun says, "experiencing pleasure according to the time." In the virtues, "their minds are constantly joyful and content": joy and contentment belong to the fourth heaven, but here they emulate those above and cultivate them. Fifth, the Tuṣita Deva-kings: this is translated as "contentment". The treatise says: "Because bodhisattvas in their final existence teach and transform beings there, they mostly cultivate the practice of contentment." Rejoicing upon obtaining a little is "joy"; seeking nothing else is "contentment". In the virtues, that heaven is the place where all buddhas ascend to be born; hence they cause beings to cultivate the samādhi of recollecting the Buddha. Calling upon the essence is named "name"; sounding it abroad to humans and devas is "title"; both general titles and specific names are all recollected. Not confining to a single direction, it therefore says "all". Because all Tathāgatas share the same single dharmadhātu, their essence and virtues are equal. Recollecting means remembering clearly so that wisdom increases all the more; holding and not forgetting, there is no interruption. With the Buddha as one's cognitive object, how could the five sensory objects ever mislead? Sixth, the Nirmāṇarati Deva-kings: the treatise says: "Delighting in self-transformation, creating all implements of pleasure to entertain themselves. Furthermore, merely enjoying the pleasures created by themselves without violating others, they are named 'skillful transformations'." "To alter" means transformation, transforming the coarse into the wondrous. "To manifest" means magical creation, suddenly existing from non-existence. In the virtues, because of supramundane transformation, they attain liberation. Seventh, the Paranirmitavaśavartin Deva-kings: the treatise says: "Causing others to transform and create implements of pleasure to entertain themselves, displaying their own sovereignty." In the names, "the gate of the serene realm": the realm is the place of entering into noumenon, which is the gate. The sense faculties have no agitation; hence it is called "serene". The sense faculties are themselves the gate. Only when the sense faculties are free of grasping does one see the emptiness of the realm; united, they form the gate. Hence the Aṅgulimāla-sūtra states: "Clearly seeing the gate of entering, fully cultivating without diminution." In the virtues, sovereignty of others and self is the vast Dharma-gate. > — English (machine translation) (machine translation) - [Previous: 5.22](https://indike.org/pramana/in.bauddha.taisho.1735.5.22) - [Next: 5.24](https://indike.org/pramana/in.bauddha.taisho.1735.5.24) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1735.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.5.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.5.23](https://indike.org/pramana/in.bauddha.taisho.1735.5.23) · Pramāṇa