俱舍論記 8.9

8.9

「此欲界上至八色究竟天」者，此釋色界十七天。《正理》二十一釋諸天名云「廣善所生故名為梵，此梵即大故名大梵。由彼獲得中間定故、最初生故、最後沒故，威德等勝，故名為大，大梵所有、所化、所領，故名梵眾。於大梵前行列、侍衛，故名梵輔。自地天內光明最少，故名小光。光明轉勝，量難測故，名無量光。淨光遍照自地處故，名極光淨。意地受樂說名為淨，於自地中此淨最劣，故名小淨。此淨轉增，量難測故，名無量淨。此淨周普，故名遍淨，意顯更無樂能過此。以下空中天所居地，如雲密合，故說名雲。此上諸天更無雲地，在無雲首，故說無雲。更有異生勝福方所可往生故，說名福生。居在方所，異生果中此最殊勝，故名廣果。離欲諸聖，以聖道水濯煩惱垢，故名為淨。淨身所止故名淨居。或住於此窮生死邊，如還債盡，故名為淨，淨者所住，故名淨居。或此天中無異生雜，純聖所止，故名淨居。繁謂繁雜或謂繁廣，無繁雜中此最初故，繁廣天中此最劣故，說名無繁。或名無求，不求趣入無色界故。已善伏除雜修靜慮上、中品障，意樂調柔離諸熱惱，故名無熱。或令下生煩惱名熱，此初遠離，得無熱名。或復熱者熾盛為義，謂上品修靜慮及果，此猶未證，說名無熱。已得上品雜修靜慮，果德易彰，故名善現。雜修定障，餘品至微見極清徹，故名善見。更無有處於有色中能過於此，名色究竟。或此已到眾苦所依身最後邊，名色究竟。有言色者是積集色，至彼後邊名色究竟。

Regarding the passage from "Above this desire realm..." up to "...the eighth, the Akaniṣṭha heaven": this explains the seventeen heavens of the form realm. The twenty-first fascicle of the Nyāyānusāra explains the names of the various heavens, saying: "Because it is produced by vast goodness, it is called Brahma; this Brahma is great, hence it is called Mahābrahma. Because he obtains the intermediate concentration (dhyānāntara), is born first, dies last, and is superior in majesty and virtue, he is called 'Great'. What belongs to, is transformed by, and is led by Mahābrahma is called Brahmapāriṣadya (Retinue of Brahma). Those who stand in ranks and serve as retinue before Mahābrahma are called Brahmapurohita (Ministers of Brahma). Among the devas of their own stage, their radiance is the least; hence they are called Parīttābha (Limited Radiance). Their radiance becomes increasingly superior, its measure difficult to gauge; hence they are called Apramāṇābha (Immeasurable Radiance). Pure radiance universally shines through their own stage's abodes; hence they are called Ābhāsvara (Radiant Light). Joy experienced in the mental stage is called 'pure'; within their own stage, this purity is the least, hence they are called Parīttaśubha (Limited Purity). This purity increasingly expands, its measure difficult to gauge; hence they are called Apramāṇaśubha (Immeasurable Purity). This purity is universal, hence they are called Śubhakṛtsna (Universal Purity), intending to show that no joy can surpass this. The ground where the devas below in space dwell is dense like clouds, hence it is called 'cloud'. For the devas above this, there is no longer cloud-like ground; being at the head of the cloudless ones, they are called Anabhraka (Cloudless). Because there are further localities of superior merit to which ordinary beings can be reborn, they are called Puṇyaprasava (Merit-Born). Dwelling in this locality, among the fruits of ordinary beings this is the most exceptional; hence they are called Bṛhatphala (Vast Fruit). The noble ones who have abandoned desire wash away the defilements of affliction with the water of the noble path; hence they are called 'pure'. The place where pure bodies dwell is called the Pure Abodes (Śuddhāvāsa). Or, abiding here they exhaust the limit of birth and death, like fully paying off a debt, hence they are called 'pure'; where pure ones dwell is called the Pure Abodes. Or, in these heavens there is no admixture of ordinary beings, being dwelt in purely by noble ones; hence they are called the Pure Abodes. 'Complex' means complicated or vast; because among those without complexity this is the first, and among the vast heavens this is the lowest, it is called Avṛha (Not Complex). Or it is called 'Without Seeking', because they do not seek to enter the formless realm. Having skillfully suppressed the higher and middle defilements of the mixed cultivation of dhyāna, their mental intentions are gentle and compliant, freed from all burning distress (saṃtāpa); hence they are called Atapa (Free from Distress). Or, afflictions that cause rebirth below are called 'heat'; being the first to depart from these, they receive the name Atapa. Or again, 'heat' has the meaning of blazing flourish; meaning that the superior grade of cultivating dhyāna and its fruit are not yet realized here, hence they are called Atapa. Having already attained the superior grade of mixed cultivation of dhyāna, the fruit's virtues are easily displayed; hence they are called Sudṛśa (Pleasantly Visible). Defilements to mixed-cultivation concentration are extremely subtle in the remaining grades, and vision is extremely clear and penetrating; hence they are called Sudarśana (Clear-Seeing). There is no place among those possessing form that can surpass this; hence it is called Akaniṣṭha (Ultimate Form). Or, having reached here, it is the final limit of the body upon which multiple sufferings depend; hence it is called Akaniṣṭha. Some say: 'Form' means accumulated form; reaching its ultimate limit, it is called Akaniṣṭha.".