俱舍論頌疏論本 8.10

8.10

三靜慮各三，第四靜慮八者，列十七名也。謂三靜慮處各有三，第四靜慮處獨有八，合成十七處。器及有情總名色界。第一靜慮處有三者，一名梵眾天，大梵天王所領眾故。二名梵輔天，衛侍梵王，為臣輔翼故。三名大梵天，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，故名大梵。第二靜慮有三天者，一、少光天，於二禪內光明最少，故名少光天。二、無量光天，光明轉增，量難限故，名無量光天。三、極光淨天，光明勝前，遍照自地，故名極光。第三靜慮有三天者，一、少淨天，意地樂受故名為淨，於第三禪中此淨最少，名為少淨。二、無量淨天，此淨轉勝，量難限故，名無量淨天。三、遍淨天，此淨周普，故名遍淨。第四靜慮有八天者，一、無雲天，此下空中無所居地，如雲密合，故說名雲，此上諸天更無雲地，在無雲首，故名無雲。二、福生天者，更有異生勝福方可往生故，說名福生。三、廣果天，於色界中，異生生中此最殊勝，故名廣果天。四、無煩天，煩謂煩雜，於無煩中此最初故，得無煩名。五、無熱天，已得雜修上中品定，能善伏除上中品障，意樂調柔，離諸熱惱，故名無熱。六、善現天，已得上品雜修靜慮，果位易彰，故名善現。七、善見天，已得上勝雜修靜慮，離修定障，餘品至微，見極清徹故，名善見天。八、色究竟天，有色天中，更無有處能過於此故，名色究竟。此五天名淨居天，唯聖人居，無異生雜，故名淨居。於色界中立十七天，依經部宗也。若薩婆多宗，唯立十六天，除大梵天，謂梵輔天中有高臺閣，名大梵天，一主所居，更無別地。如世尊處座，四眾圍遶，故別不立大梵天也。除無想天者，謂廣果天中有高勝處，名無想天，非別有地，故不立也。經部師立大梵天者，謂大梵王與梵輔等，處雖不別，身形、壽量皆不等故，故須別立。此經部宗除無想天者，以無想天與廣果天身壽等，所以無想攝入廣果，更不別立。若上座部，亦立大梵天，由身壽不同故。亦立無想天，謂與廣果因果別故。由此色界即有十八天。

"Three in each of the [first] three dhyānas, and eight in the fourth dhyāna" lists the names of the seventeen [places]. That is, the places of the [first] three dhyānas each have three, while the place of the fourth dhyāna alone has eight, together making seventeen places. The receptacle and sentient beings are collectively named the form realm. That the place of the first dhyāna has three: first is named the Brahmakāyika heaven, because they are the assembly governed by the Great Brahmā King. Second is named the Brahmapurohita heaven, because they attend upon and assist the Brahmā King, serving as his ministers and aides. Third is named the Mahābrahmā heaven; having been born of extensive goodness, they are named Brahmā, and this Brahmā being great, it is called Mahābrahmā. Because he has attained the intermediate meditation (dhyānāntara), is born first, passes away last, and is superior in majesty and virtue, he is named Mahābrahmā. That the second dhyāna has three heavens: first, the Parīttābha heaven, having the least light within the second dhyāna, is therefore named the Parīttābha (Limited Light) heaven. Second, the Apramāṇābha heaven; its radiance increases still more so that its measure is hard to limit, hence it is named the Apramāṇābha (Immeasurable Light) heaven. Third, the Ābhāsvara heaven; its radiance surpasses the previous ones and shines throughout its own plane, hence it is named Ābhāsvara (Utmost Light). That the third dhyāna has three heavens: first, the Parīttaśubha heaven; the pleasure of the mental ground is called purity, and within the third dhyāna this purity is least, so it is named Parīttaśubha (Limited Purity). Second, the Apramāṇaśubha heaven; this purity is ever more superior and its measure is hard to limit, hence it is named the Apramāṇaśubha (Immeasurable Purity) heaven. Third, the Śubhakṛtsna heaven; this purity is all-pervading, hence it is named Śubhakṛtsna (Pervasive Purity). That the fourth dhyāna has eight heavens: first, the Anabhraka heaven; below this, in the sky there is no land on which to dwell, [the clouds] condensing like clouds and therefore called "clouds," whereas the heavens above this have no such cloud-like land, being at the head of the cloudless, hence it is named Anabhraka (Cloudless). Second, the Puṇyaprasava heaven; only when ordinary beings possess further superior merit can they be reborn there, so it is named Puṇyaprasava (Merit-Born). Third, the Bṛhatphala heaven; among the births of ordinary beings in the form realm, this is the most sublime, hence it is named Bṛhatphala (Great Fruit). Fourth, the Avṛha heaven; "vṛha" means turmoil, and among those without turmoil this is the first, so it obtains the name Avṛha (Without Turmoil). Fifth, the Atapa heaven; having already attained meditation of the upper and middle grades of complex cultivation, they are able to skillfully subdue and remove the defilements of the upper and middle grades, their mental inclination is gentle, and they are free from all anguish, hence it is named Atapa (Without Heat). Sixth, the Sudṛśa heaven; having already attained the upper grade of meditation of complex cultivation, their state of fruition is easily manifested, hence it is named Sudṛśa (Skillfully Manifested). Seventh, the Sudarśana heaven; having already attained the superior upper grade of meditation of complex cultivation, free from obstacles to cultivated concentration, their remaining defilements being extremely subtle, their vision is supremely clear, hence it is named Sudarśana (Clear-Seeing). Eighth, the Akaniṣṭha heaven; among the heavens possessing form, there is no place that can surpass this, hence it is named Akaniṣṭha (Form Ultimate). These five heavens are named the Śuddhāvāsa (Pure Abode) heavens; only noble ones dwell there, without admixture of ordinary beings, hence they are called Pure Abodes. Establishing seventeen heavens in the form realm follows the Sautrāntika school. According to the Sarvāstivāda school, only sixteen heavens are established, excluding the Mahābrahmā heaven; that is, in the Brahmapurohita heaven there is a high tower named the Mahābrahmā heaven, where a single lord dwells, without any separate land. Just as when the World-Honoured One sits upon his seat surrounded by the fourfold assembly, a separate Mahābrahmā heaven is not established. As for excluding the Asañjñisattva heaven, within the Bṛhatphala heaven there is an elevated and superior place named the Asañjñisattva heaven, not a separately existing land, so it is not established. When the Sautrāntika masters establish the Mahābrahmā heaven, it is because, although the place of the Great Brahmā King is not different from that of the Brahmapurohitas and the rest, their bodily form and lifespan are not equal, so it must be separately established. That this Sautrāntika school excludes the Asañjñisattva heaven is because the body and lifespan of the Asañjñisattvas are equal to those of the Bṛhatphala heaven, so that the Asañjñisattva is subsumed into the Bṛhatphala and not separately established. As for the Sthavira school, they also establish the Mahābrahmā heaven, because the body and lifespan are different; and they also establish the Asañjñisattva heaven, because its cause and fruition differ from those of the Bṛhatphala. Therefore, in the form realm there are eighteen heavens.