金光明經文句記 2.66

2.66

二、「三十」下，天。《大經．嬰兒行品》云「如彼嬰兒啼哭之時，父母即以楊樹黃葉而語之言：『莫啼莫啼，我與汝金。』嬰兒見已生真金想，便止不啼。然此楊葉，實非金也。木牛木馬、木男木女，嬰兒見已亦復生於男女等想，即止不啼。如來亦爾，眾生造惡，為說三十三天常樂我淨、端正自恣，於妙宮殿受五欲樂。眾生聞已心生貪樂，止不作惡、勤作善業。三十三天實是生死，無常樂我淨，為度眾生方便說有。」章安釋云：「此合天上四德。楊葉諭妄，淨色鮮明故。楊樹諭妄，常體柔軟故。木牛木馬諭妄，樂可戲故。木男木女諭妄，我似人故。」非想細煩惱者，彼有十種細心數法：一受，謂識受；二想，謂識想；三行，謂法行；四觸，謂意觸；五思，謂法思；六欲，謂欲入出定；七解脫，謂行法解；八念，謂念於三昧；九定，謂心如法住；十慧，謂慧根慧力。

Second, from "Thirty-" downward, devas. The Chapter on the Infant's Practice of the Mahāparinirvāṇa Sūtra says: "It is like when an infant is weeping and crying, the parents take yellow willow leaves and speak to it, saying: 'Do not cry, do not cry! I will give you gold.' When the infant sees them, it gives rise to the thought of genuine gold, and then stops crying. However, these willow leaves are truly not gold. When the infant sees wooden oxen, wooden horses, wooden men, and wooden women, it also gives rise to thoughts of men, women, and so forth, and thereupon stops crying. The Tathāgata is also like this: when sentient beings create evil, he preaches to them that the Trāyastriṃśa Heaven is permanent, blissful, self, and pure, that they are upright and self-indulgent, enjoying the five sensual pleasures in wonderful palaces. When sentient beings hear this, their minds give rise to greed and pleasure; they cease committing evil and diligently perform good deeds. The Trāyastriṃśa Heaven is truly saṃsāra, without permanence, bliss, self, or purity; for the sake of saving sentient beings, it is expediently preached to exist." Zhang'an explains: "This matches the four heavenly virtues. The willow leaves analogize the false, because the pure color is bright and clear. The willow tree analogizes the false, because the permanent body is supple. The wooden oxen and wooden horses analogize the false, because pleasure can be played with. The wooden men and wooden women analogize the false, because the self resembles a human." "Subtle afflictions of neither-thought": that realm possesses ten kinds of subtle mental factors: first, feeling, meaning sensory feeling; second, perception, meaning sensory perception; third, volition, meaning mental volition; fourth, contact, meaning mental contact; fifth, intention, meaning mental intention; sixth, desire, meaning the desire to enter and emerge from absorption; seventh, liberation, meaning liberation through mental cultivation; eighth, mindfulness, meaning mindfulness of samādhi; ninth, concentration, meaning the mind abiding in accordance with the Dharma; tenth, wisdom, meaning the faculty and power of wisdom.