大般涅槃經義記 1.94

1.94

諸梵獻中，文別有五：一總明梵眾一切來集，上至有頂。一切來者，所謂至於色界有頂，無色無形，所以不說。亦可上至非想有頂。四空無色，彼云何來？釋言：凡夫二乘不見，故云無色，事實有之，故得說來。故《阿含》中說「舍利弗般涅槃時，無色諸天咸來淚下，如春細雨。」《華嚴》亦云「菩薩鼻根聞無色界宮殿之香。」此經下文亦說有色，故至非想悉皆來耳。以色界上悉皆離欲，通名梵眾。二「爾時」下標別供主。前所集中有設、不設，故別舉之。此應是彼中間梵王。云何得知？其幡短者，但懸梵宮，明知非上。亦可是其三禪梵王。三辯供奉佛；四如來不受；五不果却住。

In the offerings of the Brahmā gods, the text has five distinct parts: first, a general explanation that all the Brahmā hosts gathered, reaching up to the Pinnacle of Existence. "All came" means reaching up to the Pinnacle of Existence in the form realm; the formless realm has no form, which is why it is not mentioned. Alternatively, it may reach up to the Pinnacle of Existence of Neither-Perception-Nor-Non-Perception. Since the four formless [realms] have no form, how could they have come? Explanation: Ordinary persons and the two vehicles do not see them, hence they are called formless, but in reality they exist, and therefore can be said to have come. Thus the Āgamas say, "When Śāriputra attained parinirvāṇa, the devas of the formless realm all came and wept tears like a fine spring rain." The Avataṃsaka also says, "With the nose faculty, a bodhisattva smells the fragrance of the palaces of the formless realm." The later text of this sūtra also speaks of them having form; therefore all up to Neither-Perception came. Because those above the form realm are all detached from desire, they are collectively named the Brahmā host. Second, from "At that time..." downward, the specific maker of the offering is designated. Among those previously gathered, some prepared offerings and some did not, which is why he is singled out. This must be the intermediate Brahmā king. How is this known? Since his banners were short, hung only in the Brahmā palace, we clearly know he was not from above. Alternatively, he may be the Brahmā king of the third dhyāna. Third, their presenting offerings to the Buddha is explained; fourth, the Tathāgata does not accept; fifth, failing in their aim, they withdraw and stay put.