新華嚴經論 11.38

11.38

第二復有無量夜摩天王，託事表離垢地，為此天離地際故，依空而居有眾妙樂也。象此位菩薩戒波羅蜜增勝有妙樂，以法身為戒體故，漸增進離前地世間繫故。初地檀度為勝，此位上上十善淨戒為勝，名為離垢地。須彌之頂界與人連，寄同世間；此位以空居，寄同出世間，故名離垢。初地喻鍊真金，未云加藥，但數數入火轉轉明淨；此地鍊金如加礬石，轉令明淨，以戒為礬石。然金體無二，明以戒對治欲界中愛欲等麁障，但以法身大慈大悲大願、四攝、四無量、十波羅蜜、三十七道品之法藥互相磨瑩，使令智悲自在故。夜摩天者，此云時分天也。為此天無日月天，光自相照不分晝夜，但蓮華開合知其晝夜時分故。此天身長二由旬、廣二由旬，衣重三銖，壽二千歲，日月歲數與前天倍。此天王有十天眾，即明此戒波羅蜜中十波羅蜜，各隨位名義配之可知。此位修上上十善戒，治欲界現行麁惑習氣。三地修九次第定，方無三界煩惱，生如來家，同如來性。

Second, there are further immeasurable Yāmadevarājas, drawing upon worldly phenomena to represent the Ground of Freedom from Defilement, because this heaven is detached from the ground level and abides in space, possessing myriad wondrous pleasures. This resembles the bodhisattva of this stage whose precept-pāramitā increases and excels with wondrous joy, taking the dharmakāya as the essence of precepts, gradually advancing and becoming detached from the worldly bonds of the preceding ground. In the first ground the dāna-pāramitā excels; in this stage the supreme pure precepts of the ten good deeds excel, and hence it is called the Ground of Freedom from Defilement. The summit of Mount Sumeru adjoins the human realm, representing similarity to the worldly; this stage abides in space, representing similarity to the supramundane, and is therefore called "free from defilement." The first ground is compared to refining pure gold without yet adding minerals, only repeatedly putting it into fire to make it increasingly pure and bright; in this ground, refining gold is like adding alum to make it increasingly pure and bright, taking precepts as the alum. Yet the substance of gold is not two; this illustrates that precepts counter the coarse obstacles such as lust in the desire realm, simply using the medicinal Dharma of the dharmakāya's great loving-kindness, great compassion, great vows, the four means of embracing, the four immeasurables, the ten pāramitās, and the thirty-seven factors of enlightenment to polish one another, causing wisdom and compassion to become sovereign. The Yāma Heaven translates as the "Heaven of Time Divisions." Because this heaven has no sun or moon, their bodies naturally illuminate one another without distinguishing day from night; they only know the times of day and night by the opening and closing of lotuses. The devas of this heaven are two yojanas in height and two yojanas wide; their robes weigh three zhu, and their lifespan is two thousand years, with their days, months, and years being double those of the preceding heaven. This celestial king has ten celestial retinues, which illustrate the ten pāramitās within this precept-pāramitā, which can be known by matching them according to the names and meanings of each stage. This stage cultivates the supreme precepts of the ten good deeds, remedying the coarse active afflictions and habit-energies of the desire realm. Only when the third ground cultivates the nine progressive absorptions will one be free of the afflictions of the three realms, be born into the Tathāgata's family, and share the Tathāgata's nature.