首楞嚴義疏注經 9.32

9.32

初二句躡上。披音下，正明此天謂披能詮之教體，現所詮之妙理，成所行之妙行。由是三慧既發，妙樂攸通，定慧過前，支林轉勝也。言寂滅樂者，滅前喜相而生淨樂，以喜相麁動，此異熟樂，恬怕寂靜，故名寂滅。定相猶劣，故名為通。始得此樂未廣周遍，名為少淨。淨，亦靜也，有處亦名少靜天故。

The first two sentences link with the above. From "uncovering the wondrous through unfolding sound" downward, it directly clarifies this heaven: it means unfolding the teaching substance of the signifier, revealing the wondrous principle that is signified, and accomplishing the wondrous practice that is cultivated. Consequently, as the three wisdoms have already arisen, wondrous bliss is penetrated; meditative absorption and wisdom surpass what came before, and the grove of factors becomes more superior. Saying "quiescent bliss" means extinguishing the previous sign of joy to generate pure bliss; because the sign of joy is coarse and agitated, this vipāka bliss is calm, detached, and quiescent, hence called quiescent. Because the sign of meditative absorption is still inferior, it is called "penetrate." Having just begun to obtain this bliss without it being broad and pervasive, it is called "Lesser Purity." Purity (*jing*) also means quiescence (*jing*), as in some places it is also called the Heaven of Lesser Quiescence.