天台菩薩戒疏 1.33

1.33

「是時」下，第三、敘眾集願聞為三：初、總標，次、「諸菩薩」下列名，三、「合掌」下總結願聞。初如文。次列名中，初「菩薩」者，道心眾生也；次、色天；三、六欲天；四、人王。初言「十八梵」者，色界四禪總十八天。初禪三天：一、梵眾（謂梵民），二、梵輔（謂梵臣），三、梵王（謂梵主）。二禪三天：一、少光（身光少故），二、無量光（光量多故），三、極光（光體遍故）。第三禪三天：一、少淨，二、無量淨，三、遍淨（例上釋之）。第四禪九天：一、無雲（下地有雲，上地無雲，名無雲），二、福生（勝福往生也），三、廣果（勝福感果，故名廣果），四、無想（修無心定，因生彼天，故名外道天）。次五淨居天，離欲煩惑名淨，淨身所止曰居：一、無繁（初離繁雜，故名無繁），二、無熱（離於下地，熱故煩惱），三、善現（果德易顯故），四、善見（漸見清徹故），五、色究竟，亦名大自在（五淨之極故）。正理云：過此淨居，有天名大自在，初地菩薩而化於彼。「六欲天」者：一、四天王天，二、忉利天（亦云三十三天），三、夜摩天（此云時分），四、兜率陀天（此云知足），五、化樂天，六、他化自在天。「十六大國王」者，一、央伽，二、摩竭，三、迦尸，四、尼薩羅，五、跋祇，六、末羅，七、支提，八、跋沙，九、樓居，十、槃闍，十一、阿濕波，十二、婆蹉，十三、蘇羅婆，十四、乾陀羅，十五、劍浮沙，十六、阿梨提。西土諸國甚多，略列十六大國王也。問：諸經集眾或有來不，此議云何？答：聞法由乘急，人天持戒資。乘戒俱急，以人天身值佛聞法；乘急戒緩，為餘趣身值佛聞法；戒急乘緩，雖生人天不見佛不聞法；乘戒俱緩，報生餘趣又不聞法。乘有大小信法不同，戒有三品受報優劣，故使諸經明同聞眾多少差別（云云）。「合掌」下，第四、總結。時眾願聞可見。

From “At that time” onward, the third part relates the assembly gathering and wishing to hear [the precepts], divided into three: first, a general introduction; next, from “all the bodhisattvas” onward, an enumeration of their names; third, from “joining their palms” onward, a concluding summary of their wish to hear. The first part is as in the text. In the second part, enumerating the names: first, “bodhisattvas” refers to sentient beings who possess the mind directed toward the Path; second, the gods of the form realm; third, the gods of the six heavens of the desire realm; fourth, the human kings. First, regarding the “eighteen Brahmā [heavens],” the four dhyāna heavens of the form realm comprise eighteen heavens in total. The three heavens of the first dhyāna are: 1. the Brahmā Assembly (meaning the subjects of Brahmā), 2. the Brahmā Ministers (meaning the officials of Brahmā), and 3. the Brahmā Kings (meaning the rulers of Brahmā). The three heavens of the second dhyāna are: 1. Lesser Light (because their bodily light is lesser), 2. Immeasurable Light (because their light is abundant), and 3. Utmost Light (because their light's substance pervades everywhere). The three heavens of the third dhyāna are: 1. Lesser Purity, 2. Immeasurable Purity, and 3. Universal Purity (explained following the pattern above). The nine heavens of the fourth dhyāna are: 1. Cloudless (the lower stages have clouds while the higher stages have no clouds, hence named “Cloudless”), 2. Merit-Arisen (reborn there through superior merit), 3. Vast Fruit (experiencing the fruition of superior merit, hence named “Vast Fruit”), and 4. Thoughtless (one who cultivates the absorption of non-mentation is reborn in that heaven through that cause, hence called a heaven of externalists). Next are the five Pure Abode heavens; being free from the vexing afflictions of desire is called “pure,” and the place where these pure bodies reside is called “abode”: 1. Non-vexation (first being free from complexity and vexation, hence named “Non-vexation”), 2. Heatless (free from the afflictions that are hot in lower stages), 3. Wholesome Manifestation (because the fruition-virtues easily manifest), 4. Wholesome Sight (because clarity is gradually seen), and 5. Form-Ultimate, also called Great Sovereign (because it is the culmination of the five pure abodes). The Nyāyānusāra states: Beyond these Pure Abodes there is a heaven named Great Sovereign, where bodhisattvas of the first bhūmi manifest transformations. The “six desire heavens” are: 1. the Heaven of the Four Heavenly Kings, 2. the Trāyastriṃśa Heaven (also called the Heaven of the Thirty-Three), 3. the Yāma Heaven (translated here as “Time Division”), 4. the Tuṣita Heaven (translated here as “Contentment”), 5. the Heaven of Delighting in Transformations, and 6. the Heaven of Mastery over Transformations by Others. The “sixteen great kings” are: 1. Aṅga, 2. Magadha, 3. Kāśi, 4. Kosala, 5. Vṛji, 6. Malla, 7. Ceti, 8. Vatsa, 9. Kuru, 10. Pañcāla, 11. Aśvaka, 12. Vatsa, 13. Śūrasena, 14. Gandhāra, 15. Kamboja, and 16. Avantī. There are very many countries in the Western regions; here the sixteen great kings are listed in brief. Question: Across the sūtras, assemblies gather—some arrive and some do not; what explains this distinction? Answer: Hearing the Dharma depends on the urgency of [one's practice of] the Vehicle, while human and divine rebirth are supported by upholding the precepts. If both Vehicle and precepts were urgent, one encounters the Buddha and hears the Dharma in a human or divine body; if the Vehicle was urgent but precepts lax, one encounters the Buddha and hears the Dharma as a body in the other destinies; if precepts were urgent but the Vehicle lax, although reborn among humans or gods, one does not see the Buddha or hear the Dharma; if both Vehicle and precepts were lax, one is reborn in other destinies as retribution and furthermore does not hear the Dharma. The Vehicle has distinctions of Great and Small, faith and Dharma; the precepts have three grades with superior and inferior retributions. Therefore, across the various sūtras, the differences in the number of attendees who hear together are explained accordingly (and so forth). From “joining their palms” onward is the fourth part, the concluding summary. That the assembly at that time wished to hear is readily apparent.