新華嚴經論 12.5

12.5

第六復有不可思數大梵天王，明現前地。以十二緣生觀，得寂滅神通、三解脫門空無相無願，智慧增明，除其初禪樂靜迷真障。明在欲界修定，如三地菩薩是也。在禪界修慧心勝處，即以法治之，不令障真。無依之性故，常處三界不在其中也。名尸棄天王，此依新翻，舊為梵摩，此云清潔寂靜。以初禪是色界，無女人生，無欲界染故。依《佛地論》云「離欲寂靜故名梵身」。又依《長阿含》云「梵眾中以梵音語故，故名為梵。」又尸棄者，或云持髻，或云䗍髻，或云火頂，以火災至此天故。修得初禪者，得生此天。此天王梵眾中發大梵音，諸天各自謂言唯共我語。於大千界最得自在，顏如童子，身如白銀色，長半由旬，衣如金色，無男女形，禪悅為食，壽命一劫。此依《長阿含經》說。此位作毘瑠璃寶磨真金轉轉明淨喻，明十種逆順緣生得十空定門，為毘瑠璃寶也，毘之云光明。此位菩薩以十種十二緣生觀及十空三昧，表以十二緣觀如明淨瑠璃，用磨智慧轉轉明淨，觀無明成根本智更令明淨。於中有十大梵王，明般若波羅蜜中十波羅蜜，各各以名下義如前配之可解。此第六地六住等，總明出三界業現前，寂滅神明三空自在。如十住中，以海幢比丘表之；如十地第六地，以夜神名守護一切城增長勝力是也，總如善財善知識表之。第七地明入纏同事，如下。

Sixth, there are further incalculable Great Brahmā deva kings, illustrating the Ground of Manifestation. Through contemplating the twelve links of dependent origination, they attain quiescent supernormal powers, the three gates of liberation (emptiness, signlessness, and wishlessness), and their wisdom grows ever clearer, eliminating the obstacle of being attached to quietude and deluded about reality in the first dhyāna. This illustrates that cultivating meditative absorption in the desire realm is exemplified by the third-ground bodhisattva. When cultivating wisdom in the dhyāna realm brings superior mental states, one uses the Dharma to remedy them so that they do not obscure the real. Due to the unattached nature, one constantly dwells in the three realms without remaining within them. He is named the Deva King Śikhin; this is according to the new translation, whereas the old was Brahmā, which here means pure and tranquil. Because the first dhyāna is the form realm, there are no females born there, and it is free from the defilements of the desire realm. According to the Fodijing lun: "Being free from desire and tranquil, it is called the Brahmā body." Furthermore, according to the Dīrghāgama: "Among the Brahmā assembly, because they speak with a Brahmā voice, they are called Brahmā." Furthermore, Śikhin is said by some to mean 'holding a topknot', by others 'spiral topknot', or 'fire-crested', because the disaster of fire reaches this heaven. Those who cultivate and attain the first dhyāna are born in this heaven. This deva king emits a great Brahmā voice among the Brahmā assembly, and each deva thinks to himself, "He is speaking only with me." Having the greatest mastery in the great trichiliocosm, his face is like that of a youth, his body is the color of white silver and half a yojana tall, his clothing is like the color of gold, he lacks male and female forms, he feeds on the joy of dhyāna, and his lifespan is one kalpa. This is spoken according to the Dīrghāgama Sūtra. This stage uses the metaphor of lapis lazuli polishing genuine gold to make it increasingly bright and pure, illustrating that through the ten kinds of progressive and reverse dependent origination one attains the ten samādhi gates of emptiness, which are the lapis lazuli; 'vai' means bright light. A bodhisattva of this stage uses the ten contemplations of the twelve links of dependent origination and the ten samādhis of emptiness, symbolizing that the contemplation of the twelve links is like bright and pure lapis lazuli used to polish wisdom, making it increasingly bright and pure, contemplating ignorance to turn it into fundamental wisdom and make it yet brighter and purer. Among them, there are ten Great Brahmā kings, illustrating the ten pāramitās within the prajñāpāramitā; each can be understood by correlating it to the meaning of its name as before. This sixth ground, the sixth abode, and so on, generally illustrate that karma transcending the three realms becomes manifest, quiescent supernormal powers and the three emptinesses are mastered. As in the ten abodes, this is symbolized by the bhikṣu Sāgaradhvaja; in the sixth ground of the ten grounds, it is exemplified by the night goddess named Sarvanagararakṣāsaṃbhava-tejaḥśrī; all are symbolized by Sudhana's kalyāṇamitras. The seventh ground illustrates entering entanglement and adopting identical actions, as explained below.