瑜伽論記 2.85

2.85

此文即說夜魔天名遊戲妄念，都史多天名意相憤怨，次即別明樂變化天他化天故。奘法師解：為欲階別空居四天，故作是說，以他化自在天唯屬第六，樂變化天唯屬第五，故說意相憤怨屬第四天，遊戲妄念屬第三天，道理遊戲妄念意相憤怨通空居四天，以地居二天行欲與人相似，是故不名清淨已生。空居四天但有相抱執手相笑相視，行欲事輕，是故得名清淨已生。準彼智論，妄念意憤皆通六欲，俱句中謂彼眾生處已生位等者，縱非處羯邏藍位，至已生位時濕化生等，皆是此句。

This text specifically says that the Yāma heaven is named 'playful negligence' and the Tuṣita heaven is named 'mutual wrath', and next it individually clarifies the gods who delight in transformations and the gods who control transformations made by others. Master Xuanzang explained: in order to graduate the four heavens dwelling in the sky, it made this statement; because the heaven of controlling transformations made by others belongs exclusively to the sixth, and the heaven of delighting in transformations belongs exclusively to the fifth, it therefore says that mutual wrath belongs to the fourth heaven and playful negligence belongs to the third heaven. In principle, playful negligence and mutual wrath apply to all four heavens dwelling in the sky; because the two heavens dwelling on the ground engage in sexual desire similarly to humans, they are not called 'pure already-born'. The four heavens dwelling in the sky merely embrace, hold hands, smile at each other, or look at each other, and their sexual acts are slight; therefore they receive the name 'pure already-born'. Based on that Dazhidulun, negligence and wrath both apply to the six desire heavens. In the dual-category case, regarding 'sentient beings abiding in the stage of already-born, etc.': even if they do not abide in the stage of the kalala, when reaching the stage of the already-born, moisture-born, apparitional, and so forth are all of this category.