說無垢稱經疏 2.94

2.94

贊曰：上明聖眾，下明凡眾。凡眾有三：一、他方諸天眾。二、威靈八部眾。此方諸天入八部故，由此經文合言會坐。三、修行四部眾。或分為四，釋梵護世別為一故。或分為五，他方梵王為一、他方帝釋為一故。今此即初也。有萬梵者，此總舉也，論其梵王數有萬故。持髻梵王為上首者，此方初禪梵王故。《法花》云「尸棄大梵」。《光明》、《大品》等，舊經亦言尸棄等。頂持肉髻，似如來相。此是八地菩薩，增上生攝。為彰下經文對揚鶖子「我見佛土清淨若斯」，故非凡也。舉此顯上諸梵皆來。從本無憂者，色界也。欲界有憂苦，有逼迫事故，上界無之。四大洲界者，初禪大小如四大洲故。以上從下處所為來處。為欲瞻仰禮拜供養聽法者，說由四緣，來在會坐。舊本無本界之名，亦無來瞻禮供養意，雖言來聽，不言會坐。下准此知。

Commentary: The above explained the noble assembly; the following explains the ordinary assembly. The ordinary assembly has three classes: first, the assemblies of devas from other realms; second, the assemblies of the eight classes of supernatural spirits—since the devas of this realm are included within the eight classes, the sūtra text collectively says they 'sat in the assembly'; third, the fourfold assembly of practitioners. Or they may be divided into four, because Śakra, Brahmā, and the World-Protectors are treated as a distinct group. Or they may be divided into five, because the Brahmā kings of other realms form one group and the Śakras of other realms form another. Now this is the first. 'There were ten thousand Brahmā gods' is a general mention, referring to the count of the Brahmā kings being ten thousand. 'With the Brahmā King Śikhin as the leader' refers to the Brahmā king of the first dhyāna of this realm. The *Lotus Sūtra* calls him 'the Great Brahmā Śikhin'. The *Suvarṇaprabhāsa*, *Pañcaviṃśatisāhasrikā*, etc., in old translations also called him Śikhin and so forth. Bearing a fleshly usṇīṣa on his crown, he resembles the marks of a Tathāgata. He is an eighth-stage Bodhisattva, subsumed under superior rebirth. To highlight his later dialogue in the sūtra text with Śāriputra—'I see this Buddha land to be as pure as this'—he is therefore not an ordinary being. Citing him makes clear that all the Brahmās from above came. 'From their original sorrow-free [realm]' refers to the form realm (rūpadhātu). The desire realm (kāmadhātu) has sorrow, suffering, and oppressive matters, which the higher realm lacks. 'The realms of the four great continents' means that the size of the first dhyāna is like the four great continents. Using the lower location to designate the higher gives their place of origin. 'Desiring to look upon, bow to, make offerings to, and hear the Dharma' states the four conditions for why they came and sat in the assembly. The old version lacked the name of the original realm and also lacked the intention to come, look upon, bow down, and make offerings; although it said they came to listen, it did not say they 'sat in the assembly'. The following can be understood accordingly.