俱舍論疏 8.14

8.14

論「第一靜慮至色究竟天」，此第二也。《正理》釋云「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。自地天內光明最小，故名少光。光明轉勝，量難測故，名無量光。淨光遍照自地處故，名極光淨。意地樂受，說名為淨。於自地中，此淨最劣，故名少淨。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。已下空中天所居地，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，故名無熱。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。」

The Śāstra says: "The First Dhyāna ... up to the Akaniṣṭha Heaven." This is the second. The *Nyāyānusāra* explains: "Because it is produced by vast goodness, it is called Brahma. This Brahma is great, so it is called Mahābrahmā. Because he attains the intermediate concentration, is born first, and perishes last, and because his majesty and virtue are superior, he is called 'Great'. That which belongs to, is transformed by, and is governed by Mahābrahmā is called Brahmapāriṣadya (Brahma's Retinue). Those who stand in rank to attend and protect before Mahābrahmā are called Brahmapurohita (Brahma's Priests). Among the devas of their own level, their radiance is the smallest, so they are called Parīttābha (Minor Light). Their radiance becomes increasingly superior and its measure is difficult to fathom, so they are called Apramāṇābha (Immeasurable Light). Because their pure light shines universally over the places of their own level, they are called Ābhāsvara (Extreme Light-Purity). The pleasurable feeling of the mental ground is called 'purity'. Within its own level, this purity is the most inferior, so they are called Parīttaśubha (Minor Purity). This purity increasingly grows and its measure is difficult to fathom, so they are called Apramāṇaśubha (Immeasurable Purity). This purity is universal, so they are called Śubhakṛtsna (Universal Purity), intending to show that no pleasure can surpass this. Below this, the abodes of devas in space are densely joined like clouds, so they are called 'clouds'. For the devas above this, there is no longer a cloud ground; being at the head of the cloudless, they are called Anabhraka (Cloudless). Because there is a superior meritorious place where ordinary beings can be reborn, they are called Puṇyaprasava (Merit-born). Among the locations of ordinary beings' fruitions, this dwelling is the most supreme, so it is called Bṛhatphala (Vast Fruition). The noble ones who are free from desire wash away the defilement of afflictions with the water of the noble path, so they are called pure. As the dwelling place of pure bodies, they are called Śuddhāvāsa (Pure Abodes). Or, dwelling here, they exhaust the limits of saṃsāra, like repaying a debt completely, so it is called pure. As the abode of the pure, it is called the Pure Abodes. Or, in this heaven there is no mixture of ordinary beings, being the dwelling purely of noble ones, so it is called the Pure Abodes. 'Avṛha' (no turbulence) means without agitation or without expansion. Because among those without agitation this is the first, or among vast heavens this is the most inferior, it is called Avṛha. Or it is named 'Without Seeking', because they do not seek to enter the formless realm. Having skillfully subdued and eliminated the higher and middle defilements of the mixed cultivation of dhyāna, their mental inclination is compliant and gentle, free from all burning afflictions, so they are called Atapa (Without Heat). Or, afflictions that cause rebirth below are called 'heat'; being the first to be far removed from this, they obtain the name Atapa. Or again, 'heat' has the meaning of blazing; referring to the superior cultivation of dhyāna and its fruit, which they have not yet realized, they are therefore called Atapa. Having attained the superior grade of the mixed cultivation of dhyāna, the virtues of the fruit are easily manifested, so they are called Sudṛśa (Skillfully Appearing). The remaining grades of obstacles to the mixed cultivation of concentration are extremely subtle, and their vision is exceedingly clear and penetrating, so they are called Sudarśana (Skillful Vision). There is no place among those possessing form that can surpass this; thus it is called Akaniṣṭha (Form Ultimate). Or, having reached the final limit of the body that serves as the basis for manifold sufferings, it is called Akaniṣṭha."