維摩經略疏垂裕記 2.172

2.172

Seventh, the two sections of text on converting others, in two parts: first, dividing into headings; second, commenting accordingly, in four parts: first, the assembly of Brahmā heavens. In the text, it first explains real practice, and next explains response traces. Regarding "translated here as detachment": because desire and defilement have already been abandoned. Regarding "or called pure practice": being free from defilement, it is pure. Regarding "abiding in the intermediate state of the first dhyāna": this is the intermediate dhyāna. Being between the two pillars of the first and second dhyāna, the Brahmā King attains this dhyāna. From "Hence the Abhidharma... to all have a Brahmā king": citing differing explanations in the scriptures and treatises. From "We now maintain... to therefore being the lord of the world": our master harmonizes the two passages. From "If it is a response trace" onward: the White-Coloured manifests the body of the first dhyāna, and the Manifold manifests the body of the Brahmā King. Regarding "hence being born in the first dhyāna": because among the three heavens of the first dhyāna, the Brahmā King is in the middle and acts as their master, it is treated separately as one realm of existence. Regarding "Comparing with the preface of the *Lotus Sūtra*" and so on: that [text] says, "The Brahmā King, Lord of the Sahā World, the Great Brahmā Śikhin, the Great Brahmā Bright Light," and so on, so that the lord of the world is the king of the first dhyāna, Śikhin is the king of the second dhyāna, Bright Light is the king of the third dhyāna, and the "and so on" includes the king of the fourth dhyāna. From "As for what is said" onward: because the *Lotus Sūtra* lists three names, the word "and so on" applies only to the fourth dhyāna. Now, since it only lists two names, it includes the third and fourth. Or it may be that the initial "Brahmā Heavenly King" is a general designation of the titular position, while Śikhin is a specific mention of his personal name; the *Lotus Sūtra* is also like this. Hence the *Commentary on the Lotus Sūtra* says: "The sūtra designates the Brahmā King and also mentions Śikhin, seeming like two persons. According to the *Great Treatise*, Śikhin is indeed the king. Now in citing the rank and revealing the name, it is likely referring to one person." If one wishes to match them to the four dhyānas, one should follow what is explained in the commentary. From "Response traces" onward: abiding in the Twin Samādhi, one manifests the body of the second dhyāna; Thunder Sound for the third dhyāna, and Torrential Rain for the fourth dhyāna. Regarding "The upper realms abide in space" and so on: Jingxi says: The first dhyāna covers one set of four continents and one Iron Ring Mountain; the second dhyāna covers a small chiliocosm; the third dhyāna covers a medium chiliocosm; the fourth dhyāna covers a great chiliocosm. In all cases, one uses the lower to infer the upper, briefly understanding the differences in location, for they cannot be inferred in empty space.