新華嚴經論 12.2

12.2

第三復有不可思議兜率天王，此託事表發光地。此名知足天，《佛地論》云「最後身菩薩於此教化」。如《瓔珞本業經》「十一地等覺地，始名一生補處，方名最後身，配在第三禪。」此知足天為最後身，菩薩在中者，皆是如來隨時方便設法利生，不可定也。前位明以上上十善淨戒，離欲界現行麁惑垢故。此位菩薩以九次第定，淨色界無色界并欲界心習，得出三界心，作鍊金喻，善巧鍊之不失銖兩，轉轉明淨。以九次第定鍊之、以法眼觀之、以行和之，無虧本法但轉明淨。欲界修定以治欲障，上界修慧以治定障，如是對治，即如六地菩薩位在色界初禪修十二緣觀，用治定障，隨順法行，方便利生無所染著，名發光地。以忍波羅蜜為體。於中十大天王，是忍波羅蜜中十波羅蜜。此天身長四由旬，衣長八由旬、廣四由旬，壽四千歲，日月歲數皆與前天倍。此知足天，當修三法得生其中，所謂戒、定、慧。若但修戒施，即生餘天，皆有放逸。若一乘法中，其事不爾，以智遍周，以為天體故。

Third, there are further inconceivable Tuṣita deva kings. This borrows phenomena to symbolize the Ground of Emitting Light. This [heaven] is named the Heaven of Contentment. The Fodijing lun states: "Bodhisattvas in their final existence teach and transform beings here." As the Yingluo benye jing states: "At the eleventh ground, the ground of equal enlightenment, one is first called 'one life remaining until Buddhahood' (ekajātipratibaddha) and only then designated 'final existence', correlated to the third dhyāna." That this Heaven of Contentment is for the final existence, and that bodhisattvas dwell within it, are all provisional methods set up by the Tathāgata in accordance with the times to benefit sentient beings; it cannot be fixed definitively. The preceding stage explained that through the highest-grade pure precepts of the ten wholesome actions, one leaves behind the coarse defilements and impurities of active afflictions in the desire realm. A bodhisattva of this stage uses the nine successive meditative absorptions to purify the mental habituations of the form realm, the formless realm, and the desire realm, attaining a mind that transcends the three realms. It uses the metaphor of refining gold: skillfully refining it without losing a single scruple, making it increasingly bright and pure. Refining it with the nine successive meditative absorptions, contemplating it with the Dharma-eye, and harmonizing it through practice, the original nature is not diminished, only becoming increasingly bright and pure. In the desire realm, one cultivates meditation to remedy the obstacle of desire; in the higher realms, one cultivates wisdom to remedy the obstacle of meditative absorption. Remedies such as this are like the sixth-ground bodhisattva positioned in the first dhyāna of the form realm cultivating the contemplation of the twelve links of dependent origination to remedy the obstacle of meditative absorption, according with the practice of Dharma, skillfully benefiting sentient beings without attachment: this is named the Ground of Emitting Light. It takes the forbearance pāramitā as its essence. Among them, the ten great deva kings are the ten pāramitās within the forbearance pāramitā. The body of a deva here is four yojanas tall; their clothing is eight yojanas long and four yojanas wide; their lifespan is four thousand years; the count of their days, months, and years is twice that of the preceding heaven. To be born into this Heaven of Contentment, one must cultivate three dharmas, namely precepts, meditative absorption, and wisdom. If one only cultivates precepts and generosity, one will be born into the other heavens, all of which entail heedlessness. If within the Dharma of the One Vehicle, the matter is not so: because wisdom is universally pervasive, it serves as the celestial essence.