大方廣佛華嚴經疏 5.24

5.24

第二色界諸天眾，有五眾，以第四禪有二眾故。然四靜慮攝天多少，下經頻列，至〈十藏品〉當會釋之。多依十八，初靜慮四；二三各攝三天，皆舉最上以勝攝劣，故但列一，下文說頌遍觀諸天；第四靜慮自攝九天，上五小乘聖居，非此正被異生位中。廣果至極，故今列之。大自在天三千界主，所以別列。今初，大梵天王眾，《佛地論》云「離欲寂靜，故名為梵。」具云梵摩，此云清潔寂靜。謂創離欲染故名清潔，得根本定名為寂靜。尸棄，此云持髻，謂此梵王頂有肉髻似螺形故，亦名螺髻。或云火頂，以火災至此故。貌如童子，身白銀色，衣金色衣，禪悅為食。德中，本修慈心得生梵世，等流相續還愍眾生，好請轉法輪故智光照物，不為污行故身光發揮，若有遇之身心悅樂。第二光音天，二禪第三天也。《智論》亦云「第二禪通名光音，彼天語時口出淨光故。」有云：彼無尋伺，言語亦無，用光當語，故名光音。《瑜伽》名極光淨，謂淨光遍照自他處故。德中，定生喜樂離尋伺故，得寂靜名。然凡得之捨動求靜，故非廣大味定之喜，非無礙法；今菩薩即動而靜，不散不味，是為廣大無礙法門也。第三遍淨天，此天離喜，身心遍淨故。德中，身心遍淨未為廣大，物我無二普益世間方為廣大也。第四廣果天，即第四禪第三天，於異生善果此最廣故、所有功德勝下三故。德中，此天離八災患，世中最寂。今以實智住本寂之宮。第五大自在者，梵云摩醯首羅是也。於三千界最自在故。《智論》第二云「此天有八臂三目，乘白牛、執白拂，一念之間能知大千雨滴。」下經同此。準《智論》第十一，過五淨居有十住菩薩住處，亦名淨居，號大自在天王。又三乘中立此為淨土，是報身所居；約實但是第十地菩薩攝報之果，多作彼王耳。德中，三界之頂，非無相不超。非離相求，故所行平等。然上釋名歎德，多從義便，以順類殊；若約實德，無不互有，皆可虛求。眾海雲集竟。

Second, the assemblies of devas of the form realm: there are five assemblies, because the fourth dhyāna has two assemblies. Now, the number of heavens subsumed under the four dhyānas is frequently listed later in the sūtra, and will be reconciled when reaching the "Chapter on the Ten Treasuries". Mostly based on the eighteen heavens: the first dhyāna has four; the second and third each subsume three heavens, each mentioning only the highest to subsume the inferior through the superior, so only one is listed here, while the verse below contemplates all the devas throughout; the fourth dhyāna itself subsumes nine heavens, the upper five being the abodes of Hīnayāna noble ones, not being what is directly addressed here in the station of ordinary worldlings. Bṛhatphala is the utmost, hence it is listed now. Maheśvara is the lord of the trichiliocosm, which is why he is listed separately. Now, the first: the assembly of the Great Brahmā Deva-kings. The Buddhabhūmi-śāstra states: "Detached from desire and serene, he is therefore named Brahmā." In full it is called Brahmā; here it is translated as pure and serene. That is to say, having just departed from the defilement of desire, it is called pure; attaining the fundamental concentration, it is called serene. Śikhin: this is translated as "holding a topknot", meaning that the crown of this Brahmā king's head has a fleshy topknot resembling the shape of a conch shell; he is also named Conch-topknot. Or it is called "Fire-top", because the fire disaster reaches here. His appearance is like a youth, his body of white-silver color, wearing golden-colored robes, with the joy of dhyāna as food. In the virtues, having fundamentally cultivated a mind of loving-kindness, he was able to be born in the Brahmā world; with an outflow of that same nature continuing, he in turn pities sentient beings, delighted to request the turning of the wheel of the Dharma, so the light of wisdom illuminates beings; not engaging in defiled conduct, the light of his body shines forth; if anyone encounters it, body and mind become pleased and joyful. Second, the Ābhāsvara devas: the third heaven of the second dhyāna. The Dazhidulun also says: "The second dhyāna is generally named Ābhāsvara (Light-Sound), because when those devas speak, pure light issues from their mouths." Some say: they have no vitarka or vicāra, nor do they have speech; they use light in place of words, hence they are named Light-Sound. The Yogācārabhūmi names it "Extremely Pure Light", meaning that pure light shines everywhere upon oneself and other places. In the virtues, born of concentration with joy and pleasure, free from vitarka and vicāra, it receives the name "serene". However, when ordinary beings attain it, they abandon movement and seek stillness; hence it is not vast, and by relishing the joy of concentration, it is not an unobstructed Dharma. Now, for the bodhisattva, stillness is found right within movement, neither distracted nor relishing; this is the vast, unobstructed Dharma-gate. Third, the Śubhakṛtsna devas: this heaven is free from joy, its body and mind completely pure. In the virtues, complete purity of body and mind is not yet vast; only when others and self are non-dual and universally benefit the world does it become vast. Fourth, the Bṛhatphala devas: namely, the third heaven of the fourth dhyāna; among the wholesome fruits of ordinary worldlings, this is the most extensive, and all its merits surpass the three below. In the virtues, this heaven is free from the eight afflictions and is the most serene in the world. Now, with true wisdom, one abides in the palace of fundamental stillness. Fifth, Maheśvara: in Sanskrit it is Maheśvara. Because he is the most sovereign in the trichiliocosm. The second fascicle of the Dazhidulun states: "This deva has eight arms and three eyes, rides a white ox, and holds a white whisk; in the space of a single thought, he can know the raindrops of the great trichiliocosm." The sūtra below agrees with this. According to the eleventh fascicle of the Dazhidulun, beyond the five Śuddhāvāsa heavens there is the dwelling place of bodhisattvas of the ten abodes, also named Śuddhāvāsa, titled Great Sovereign Deva-king (Maheśvararāja). Furthermore, in the three vehicles this is posited as a pure land, which is the dwelling place of the saṃbhogakāya; in reality, it is merely the karmic fruit of retribution assimilated by a bodhisattva of the tenth stage, who mostly serves as that king. In the virtues, being the summit of the three realms, it is not transcended without formlessness. Not seeking it apart from forms, therefore what is practiced is impartial. Now, the above explanations of names and praises of virtues mostly follow the convenience of the meaning in order to accord with the distinction of categories; if considered in terms of actual virtues, there are none that are not mutually present, and all may be sought in emptiness. The cloud-like gathering of the ocean of assemblies is concluded.