俱舍論記 8.81

8.81

「是故梵眾至起如是念」者，第三論主正解。初生見已，後重見時，起如是念：我等曾見如是有情長壽久住。又《正理》第二十二云「有餘師言：住極光淨，從彼天沒來生此故。既從彼沒來生此間，云何未得第二靜慮，而能憶彼諸宿住事？誰言未得第二靜慮？若得，應離初靜慮貪，如何彼尚生初定戒禁取？退已方生，斯有何失。豈不色界無有退耶？有說初生無妨有退。有餘師說：住中有中曾見梵王。此不應理。經言見彼久住世故。彼天中有，於正所受生既不闕緣，無容久住世故。應說梵眾即住自天曾見梵王。極光淨沒，初受生時，曾見彼故。謂諸梵眾初下生時，見大梵王威光赫烈，雖懷敬慕欲往親承，威神所逼未早前詣，於茲荏苒還致多時。後勵專誠預近瞻仰，到已皆共作是念言：我等曾見。乃至廣說。謂彼近見大梵王時，便能憶知先所見事。復能了達眾下生前，獨有梵王及心所願。或彼先在極光淨天曾見梵王，今見能憶。謂彼昔在極光淨天，曾見梵王獨居下地，亦知願心與眾同居。俯愍便興初靜慮化，令所化眾偶侍梵王。起化須臾自便福盡，命終生下初靜慮中。大梵王身心及所化事，皆初靜慮通慧所緣，今見便發宿住隨念，故彼梵眾作是念言：我等曾見。乃至廣說。有餘師說：二靜慮中所起能緣梵世眼識，是初靜慮地法所收，故今亦能隨念彼法（次前二師皆起宿住隨念，緣曾起法，故言曾見）。有作是說：彼梵眾天不受處胎、斷末磨苦，由斯得有念無忘失，故憶前生所見等事。」上來《正理》總有六解，前三同此，後三不同。又《婆沙》九十八有五解，初三同此論，第四解云「有餘師說：彼以本性念生智，憶上曾見事。問：豈不色界無本性念生智耶？答：劫初成時，色界亦得有本性念生智。」第五解云「或有說者，梵王先入中間靜慮住經多時，彼諸梵眾從上地沒生梵世中，見大梵王長壽久住威光赫奕不敢親附。後出定已，命諸梵眾共相慰問。時諸梵眾互相謂言：我等曾見如是有情長壽久住。」又《婆沙》云「問：大梵天王經幾時量獨一而住？經幾時量與眾共住，復與眾別？評曰：應作是說：經於半劫獨一而住，經於半劫與眾共住，經於半劫復與眾別。」二十中劫是半劫量。

"Therefore, the Brahmakāyika gods […] arose this thought" represents the third explanation, which is the author's own correct explanation. Having seen him at their first rebirth, when they see him again later, they give rise to this thought: 'We previously saw such a sentient being as long-lived and enduring for a long time.' Furthermore, the *Nyāyānusāra*, fascicle 22, states: 'Other masters say: They dwelt in the Ābhāsvara [heavens], and died from those heavens to be born here. Since they died from there to be born here, how could they, not having attained the second dhyāna, recall those past abodes? Who says they had not attained the second dhyāna? If they had attained it, they should be free from craving for the first dhyāna; how then could they still give rise to clinging to rules and vows (*śīlavrataparāmarśa*) of the first dhyāna? They fall away [from the second dhyāna] and only then are born [here]—what fault is there in this? But is there not no falling away in the form realm? Some say that at the first birth there is no hindrance to falling away. Other masters say: Dwelling in the intermediate state (*antarābhava*), they previously saw the Great Brahmā King. This is not reasonable, because the sūtra says they saw him long-enduring in the world, and because the intermediate state of those gods does not lack conditions for taking rebirth as appropriate, leaving no possibility of enduring long in the world. It should be said that the Brahmakāyika gods, dwelling in their own heaven, previously saw the Great Brahmā King, because when they died from the Ābhāsvara [heavens] and first took rebirth, they previously saw him. That is to say, when the Brahmakāyika gods first descend and take birth, they see the majesty and light of the Great Brahmā King blazing brilliantly; though cherishing reverent admiration and wishing to approach and attend upon him, pressed by his awe-inspiring power, they do not immediately step forward, and in this way time slips away and much time elapses. Later, having exerted sincere devotion, they draw near in advance to gaze with reverence, and having arrived, all together give rise to this thought: "We previously saw..." and so forth in full. That is to say, when they draw near and see the Great Brahmā King, they can immediately recall what was seen before, and furthermore can understand that before the host descended and took birth, there was only the Brahmā King and his mental desire. Or alternatively, they previously saw the Brahmā King while in the Ābhāsvara Heaven, and seeing him now they can recall him. That is to say, formerly in the Ābhāsvara Heaven, they previously saw the Brahmā King dwelling alone in the lower plane, and also knew his wish and intention to dwell together with a multitude. Looking down with pity, they then produced apparitions of the first dhyāna, causing the apparitional multitude to accompany and attend upon the Brahmā King. Having produced the apparitions, in an instant their own merit was exhausted, and upon dying they were born down into the first dhyāna. The Great Brahmā King's body and mind, as well as the matter of the apparitions, are all objects of the supernormal knowledge (*abhijñā*) of the first dhyāna; seeing him now, they thereupon give rise to the recollection of past abodes (*pūrvenivāsānusmṛti*). Therefore those Brahmakāyika gods give rise to this thought: "We previously saw..." and so forth in full. Other masters say: The eye-consciousness arisen in the second dhyāna that can cognize the Brahmā realm is subsumed under the dharmas of the plane of the first dhyāna; therefore they can now also recollect those dharmas.' (The preceding two masters both hold that they gave rise to the recollection of past abodes, taking previously arisen dharmas as object, hence it says 'previously saw'.) 'Some make this explanation: Those Brahmakāyika gods do not undergo the suffering of staying in a womb or the severing of vital parts (*marman*); because of this, they possess mindfulness without forgetfulness, and hence recall what was seen in a prior life, and so forth.' Above, the *Nyāyānusāra* has six explanations in total; the first three are the same as this [treatise], while the latter three are different. Furthermore, the *Mahāvibhāṣā*, fascicle 98, has five explanations; the first three are the same as this treatise, and the fourth explanation says: 'Other masters say: By means of innate birth-recollection knowledge (*upapatti-pratilambhika-jñāna*), they recall what was previously seen above. Question: Is there not no innate birth-recollection knowledge in the form realm? Answer: At the beginning of the formation of an eon, the form realm may also possess innate birth-recollection knowledge.' The fifth explanation says: 'Or some say that the Brahmā King first entered the intermediate dhyāna (*dhyānāntara*) and dwelt there for a long time; those Brahmakāyika gods, having died from the higher plane, were born into the Brahmā world, and seeing the Great Brahmā King long-lived, enduring long, and of brilliant majesty, they dared not approach him. Later, having emerged from concentration, he summoned the Brahmakāyika gods to exchange greetings. At that time, the Brahmakāyika gods said to one another: "We previously saw such a sentient being as long-lived and enduring for a long time."' Furthermore, the *Mahāvibhāṣā* says: 'Question: For how long does the Great Brahmā Heavenly King dwell alone? For how long does he dwell together with the multitude, and then separate from the multitude again? Evaluation: It should be said: For half an eon he dwells alone; for half an eon he dwells together with the multitude; and for half an eon he separates again from the multitude.' Twenty intermediate eons (*antarakalpa*) constitute the measure of half an eon.