大方廣佛華嚴經疏 5.23

5.23

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.