俱舍論頌疏論本 8.10

8.10

"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.