俱舍論記 18.167

18.167

「論曰至感劫天樂故」者，有二師說。此即初師，是經部，或是大眾部師，或是當部異師。此師意說一梵福量，同梵輔天四十中劫為一劫量，名一福量。復引餘部頌證。有信正見人，修十善勝行者，便為生梵福，感得一劫生天樂故。引頌意證同梵輔天一劫，生於天中受一劫樂，同梵輔天。十勝行，即是修四梵福中十善勝行。又解：如十善業既感天中一劫受樂，准知四梵福亦能感天一劫受樂。引意類釋。又真諦師解云：「十勝行者，謂前四梵福上更加六種，一為救母命捨自身命、二為救父命捨自身命、三為救如來命捨自身命、四於正法中出家、五教他出家、六未轉法輪能請轉法輪。」若作此解，證意可知。應知四梵福後一上界受一劫樂，前三於欲天中死已復生等一劫樂。故《正理》云「已離欲者修四無量，生上界天受劫壽樂。若未離欲，建率堵波、造寺、和僧、能勤修習慈等加行，彼亦如修無量根本感劫天樂。豈不前說欲界無有善業能招一劫異熟，無一善業猶如不善，唯一剎那能招劫壽。依如是理故作是說。然於一事發起多思，次第能招劫量快樂，謂於彼死復於中生。故劫樂言無違前失。」

Regarding "The commentary states... because it induces heavenly bliss for an eon": there are explanations by two masters. This is the first master, who is of the Sautrāntika, or a master of the Mahāsāṃghika, or a different master within this own school. This master intends to say that one measure of Brahmā-merit is equivalent to forty intermediate kalpas of the Brahma-purohita heaven constituting the measure of one kalpa, and this is called "one measure of merit". Furthermore, he cites a verse from another school as proof: a person with faith and right view who cultivates the ten superior practices of goodness thereby engenders Brahmā-merit, because it induces heavenly bliss born in heaven for one kalpa. The intention in citing the verse is to prove that, matching the one kalpa of the Brahma-purohita heaven, one is born in heaven and experiences bliss for one kalpa, equivalent to the Brahma-purohita heaven. The ten superior practices are the ten superior practices of goodness cultivated within the four Brahmā-merits. Another explanation is: just as the ten wholesome karmas induce the experience of bliss in heaven for one kalpa, by analogy one knows that the four Brahmā-merits can also induce heavenly bliss for one kalpa. This citation analogously explains the meaning. Furthermore, Master Paramārtha explains: "The ten superior practices mean adding six kinds on top of the preceding four Brahmā-merits: 1. giving up one's own life to save the life of one's mother; 2. giving up one's own life to save the life of one's father; 3. giving up one's own life to save the life of the Tathāgata; 4. going forth into the homeless life within the true Dharma; 5. teaching others to go forth into the homeless life; 6. being able to request the turning of the wheel of the Dharma when it has not yet been turned." If one adopts this explanation, the intention of the proof is clear. One should know that, of the four Brahmā-merits, the last one experiences bliss for one kalpa in the higher realms, while the first three experience bliss equivalent to one kalpa through dying and being reborn repeatedly in the desire heavens. Therefore the Nyāyānusāra states: "Those who have separated from desire cultivate the four immeasurables and are born in the heavens of the higher realms, experiencing the bliss of an eon's lifespan. If one has not yet separated from desire, constructing a stūpa, building a monastery, reconciling the Saṃgha, or being able to diligently cultivate the preparatory applications of loving-kindness and so forth—these also, like cultivating the root of the immeasurables, induce heavenly bliss for an eon. Is it not said earlier that in the desire realm there is no wholesome karma capable of bringing about a maturation of an eon, and no single wholesome karma is like an unwholesome karma, able in a single moment to bring about an eon's lifespan? Relying on this principle, it is so stated. However, generating many volitions regarding a single matter can successively bring about happiness of an eon's measure, meaning that one dies there and is reborn there again. Hence the statement 'bliss for an eon' does not incur the error of contradicting what came before."