大乘義章 8.47

8.47

次辨天趣。天有欲、色、無色差別。欲天有六：一四天王天。須彌四面乾陀羅山，去地四萬二千由旬，縱廣亦然。上有四王，東有天王名提頭賴吒，此名治國，領揵闥婆及毘舍闍二部鬼神。南有天王名毘樓勒，此名增長，主領鳩槃茶、薜茘多二部鬼神。西有天王名毘樓博，此名雜語，主領龍、富單那二部之神。北有天王名毘沙門，此名多聞，主領夜又、羅剎二部鬼神。此四天王所領天眾，種類有四，處別四十。種類四者，一鬘持天，餘處名為持華鬘天。二迦留足天，此名鳥足天。三名常恣意天。四名三箜篌天。初鬘持天，有十住處：一名白摩尼、二名峻崖、三名果命、四名功德行、五名常喜、六名行道、七名愛欲、八名愛境、九名意動、十名遊戲林。此十居在須彌四面龕窟中住。南方有二，東西亦然，北方有四。彼一一窟廣千由旬，多有諸山寶樹寶池無量莊嚴。人五十年，當彼日夜，彼天壽命五百歲也。此十天中業果各異，如《法念》說。迦留足天，有十住處：一行蓮華、二名勝蜂、三名妙聲、四名香樂、五名風行、六名鬘喜、七名普觀、八常歡喜、九名愛香、十名均頭。此十住處皆繞須彌，業果差別如《法念》說。常恣意天、三箜篌天，各有十處，不可具論。初天如是。第二天者，名忉利天，此翻名為三十三天，在須彌頂。須彌山者，名善高山，亦名安明，去地八萬四千由旬，縱廣亦然，六萬諸山以為眷屬。上有三十三處差別。中有帝城，名曰喜見，亦高八萬四千由旬。帝城四面，各有八處，臣民所居。是中天王，名釋提婆那民，此方翻名能為天主。釋者是能，提婆是天，那民是主，佛亦呼之為憍尸迦，蓋乃從其本姓為名。如龍樹說，過去世時，摩伽陀國有婆羅門，姓憍尸迦，名曰迦陀，有大福德。與其同友三十二人共修善業，命終皆生忉利天上，各在一處。本憍尸迦，今為天主，故從本姓名憍尸迦。三十二友，即為輔臣，居在四面，左輔右弼，前承後儀。并其天主，合三十三，是故名為三十三天。如《法念經》具列名字廣以分別。此前兩天，是地居天。第三天者，名曰夜摩，此云妙善。於中凡有三十六處差別不同。是中天主，名牟脩樓陀。第四天者，名兜率陀，此名妙足。如龍樹說，蓋乃從於天主為名。第五天者，名須涅蜜陀，此云化樂。自化樂具、已得受用，故云化樂。第六天者，名婆舍跋提，此云他化自在天也。他化樂具，已得受用，故曰化他。此他化上，別有魔天，處近他化，亦他化攝。此六是其欲界天也。問曰：欲界日月星天何天所攝？釋言：隨近，四天王攝。隨別分之，六天不收。何故如是？四天王天是其地居，彼是空居。又六欲天，壽命短促，此壽一劫，是故不攝。欲天如是。色界天者，經論不同。若依《雜心》、《地持論》等，有十八天。初二三禪各有三天，第四禪中獨有九天，故合十八。若依《華嚴》，色界具有二十二天，初禪有四，一是梵天、二梵眾天亦名梵身。此前兩天，小梵生處。三梵輔天，貴梵生處。四大梵天，是中間禪梵王生處，與前梵輔同在一處，臣民之別。二禪有四，一是光天、二少光天、三無量光天、四光音天。三禪有四，一者淨天、二少淨天、三無量淨、四遍淨天。四禪有十，當分有四：一者福天、二福生天、三福愛天、四廣果天。依《地持》等，此四禪中皆無初天，當應隨近攝屬第二，故不別論。此等差別，合有十二。第四禪中，隨其別脩更有六天，謂無想天及五淨居。無想天者，與前廣果同在一處。有諸外道取此無想以為涅槃，修無想定，趣求斯報。是人命終，生廣果處，初後有心，中間無心。經五百劫，以此別得無心法故，別為一天。五淨居者，一無煩天，亦名無凡；二無熱天；三善見天；四善現天；五阿迦尼吒天，此名無小。阿那含人，以無漏道熏第四禪，熏有五階，是故得此五天之報。何者五階？謂下、中、上、上中、上上，下得無煩，乃至上上得無小天。熏之云何？那含先得第四禪竟，為熏禪故，於四禪中先入百千無漏之心，次入百千有漏禪心，後入百千無漏之心，以漸略之，乃至先入二無漏心，次二有漏，後二無漏，是為熏禪方便道成。然後復入一無漏心，次一有漏，如是五遍，合十五心，十是無漏、五是有漏，是為熏禪究竟成就。此五遍中，初品為下，乃至最後以為上上。以純熟故，如是熏修第四禪竟，次熏三禪、次二、次初，熏法同前，然後生彼五淨居中。此五淨居，那含住處，是故亦名五那含天。以此通前，為二十二。依《大智論》，五淨居上，別更有一菩薩淨居，名摩醯首羅，此方名為大自在天，是第十地菩薩住處。以此通前，色界合有二十三天。無色有四：一是空處、二是識處、三無所有處、四者非想非非想處。此等因行，如八禪中具廣分別。天趣如是（此三門竟）。

Next, the realm of the devas is analysed. Devas have the distinctions of desire, form, and formlessness. The devas of desire are six: First, the devas of the Four Heavenly Kings. On the four sides of Mount Sumeru are the Gandhāra Mountains, forty-two thousand yojanas above the earth, and their length and breadth are also that much. Above them are the four kings. In the east there is the heavenly king named Dhṛtarāṣṭra, which is translated as 'Protector of the Realm', who commands the two classes of spirits, gandharvas and piśācas. In the south there is the heavenly king named Virūḍhaka, which is translated as 'Growth', who rules the two classes of spirits, kumbhāṇḍas and pretas. In the west there is the heavenly king named Virūpākṣa, which is translated as 'Diversely Speaking', who rules the two classes of spirits, nāgas and pūtanas. In the north there is the heavenly king named Vaiśravaṇa, which is translated as 'Much Hearing', who rules the two classes of spirits, yakṣas and rākṣasas. The hosts of devas commanded by these Four Heavenly Kings comprise four kinds and forty distinct dwelling places. The four kinds are: first, the Garland-Bearing Devas, elsewhere called the Flower-Garland-Bearing Devas; second, the Karupāda Devas, here translated as 'Bird-Footed Devas'; third, the Constantly-Unrestrained Devas; fourth, the Three-Vīṇā Devas. The first, the Garland-Bearing Devas, have ten dwelling places: first, White Mani; second, Steep Precipice; third, Fruit-of-Life; fourth, Practice of Merit; fifth, Constant Joy; sixth, Walking the Path; seventh, Desirous Love; eighth, Beloved Sphere; ninth, Stirring of Mind; tenth, Forest of Sport. These ten reside in the niches and grottos on the four sides of Mount Sumeru. There are two in the south, likewise in the east and west, and four in the north. Each grotto is a thousand yojanas wide, with many mountains, jewelled trees, and jewelled ponds, adorned without measure. Fifty human years make one day and night there, and the lifespan of those devas is five hundred years. The karmic retributions among these ten devas are diverse, as explained in the Saddharmasmṛtyupasthāna Sūtra. The Karupāda Devas have ten dwelling places: first, Lotus Walker; second, Superior Bee; third, Wondrous Sound; fourth, Fragrant Pleasure; fifth, Wind Travel; sixth, Garland Joy; seventh, Universal Contemplation; eighth, Constant Rejoicing; ninth, Beloved Fragrance; tenth, Juntou. These ten dwelling places all encircle Mount Sumeru; the distinctions of karmic retribution are as explained in the Saddharmasmṛtyupasthāna Sūtra. The Constantly-Unrestrained Devas and the Three-Vīṇā Devas each have ten places, which cannot be detailed fully. Such is the first heaven. The second heaven is named the Trāyastriṃśa Heaven, which is translated as the 'Thirty-Three Devas', located at the summit of Mount Sumeru. Mount Sumeru is named 'Excellent and High Mountain', and also named 'Anming'; it is eighty-four thousand yojanas above the earth, its length and breadth are also that much, and sixty thousand mountains serve as its retinue. Above it are thirty-three distinct places. In the middle is the sovereign city, named Sudarśana, which is also eighty-four thousand yojanas high. On the four sides of the sovereign city are eight places each, where ministers and subjects reside. The heavenly king therein is named Śakra Devānām [Indra], which in this land is translated as 'Capable of Being Lord of the Devas'. 'Śakra' means capable, 'deva' means heavenly, and 'nāmin' means lord; the Buddha also calls him Kauśika, which is taken from his original clan name. As Nāgārjuna says, in a past age there was a brāhmaṇa in the country of Magadha whose clan was Kauśika and personal name was Gādhi, who had great merit. Together with thirty-two companions he cultivated good karma; when their lives ended, they were all born in the Trāyastriṃśa Heaven, each in one place. The original Kauśika became the heavenly king, and is thus named Kauśika after his original clan. The thirty-two friends became his assisting ministers, dwelling on the four sides, assisting to the left and aiding to the right, serving in front and presenting decorum behind. Together with the heavenly king, they total thirty-three, and it is therefore called the Thirty-Three Devas. The names are listed in full and distinguished in detail in the Saddharmasmṛtyupasthāna Sūtra. These preceding two heavens are earth-dwelling devas. The third heaven is named Yāma, which means 'wondrously good'. Within it there are thirty-six distinct places. The heavenly king therein is named Suyāma. The fourth heaven is named Tuṣita, which means 'wondrously contented'. As Nāgārjuna says, it is named after its heavenly king. The fifth heaven is named Nirmāṇarati, which means 'enjoying emanations'. They emanate objects of pleasure themselves and enjoy them, hence it is called 'enjoying emanations'. The sixth heaven is named Paranirmitavaśavartin, which means 'freely transforming others' emanations'. They take the objects of pleasure emanated by others and enjoy them, hence it is called 'transforming others'. Above this [heaven of] Paranirmitavaśavartin, there is separately the heaven of Māra; its place is close to Paranirmitavaśavartin and is also subsumed under Paranirmitavaśavartin. These six are the heavens of the desire realm. Question: Under which heaven are the sun, moon, and stellar heavens of the desire realm subsumed? Explanation: Following proximity, they are subsumed under the Four Heavenly Kings. If classified according to distinctions, they are not included in the six heavens. Why is this so? The heaven of the Four Heavenly Kings dwells on the earth, whereas those dwell in the sky. Furthermore, the lifespans of the six desire heavens are short, while their lifespan is one kalpa; therefore they are not subsumed [under them]. Such are the desire heavens. Regarding the devas of the form realm, the sūtras and treatises differ. If one relies on the *Saṃyuktābhidharmahṛdaya*, the *Bodhisattvabhūmi*, and the like, there are eighteen heavens. The first, second, and third dhyānas each have three heavens, and the fourth dhyāna alone has nine heavens, thus making eighteen in total. If one relies on the Avataṃsaka Sūtra, the form realm has twenty-two heavens in full. The first dhyāna has four: first, the Brahmā Heaven; second, the Brahmakāyika Heaven, also called the Brahmā-Body Heaven—these former two heavens are the birthplaces of lesser Brahmās; third, the Brahmapurohita Heaven, the birthplace of noble Brahmās; fourth, the Mahābrahmā Heaven, which is the birthplace of the Brahmā King of intermediate dhyāna, occupying the same place as the aforementioned Brahmapurohita, with the distinction of ministers and subjects. The second dhyāna has four: first, the Ābha Heaven; second, the Parīttābha Heaven; third, the Apramāṇābha Heaven; fourth, the Ābhāsvara Heaven. The third dhyāna has four: first, the Śubha Heaven; second, the Parīttaśubha Heaven; third, the Apramāṇaśubha Heaven; fourth, the Śubhakṛtsna Heaven. The fourth dhyāna has ten; of its own class there are four: first, the Puṇya Heaven; second, the Puṇyaprasava Heaven; third, the Puṇyābhirati Heaven; fourth, the Bṛhatphala Heaven. According to the *Bodhisattvabhūmi* and other texts, in these four dhyānas there is no first heaven in each case; they should be subsumed under the second according to proximity, and are therefore not treated separately. These distinctions total twelve. In the fourth dhyāna, according to specific cultivation there are further six heavens, namely the Asaññisatta Heaven and the five Śuddhāvāsa Heavens. The Asaññisatta Heaven occupies the same place as the aforementioned Bṛhatphala. There are non-Buddhists who mistake this state of non-conceptualisation for nirvāṇa, cultivate the samādhi of non-conceptualisation, and aspire to this retribution. When such a person dies, they are born in the Bṛhatphala place; they possess mind at the beginning and the end, but have no mind in the middle. For five hundred kalpas, because they uniquely attain this mindless dharma, it forms a distinct heaven. The five Śuddhāvāsas are: first, the Avṛha Heaven, also called the Non-Ordinary; second, the Atapa Heaven; third, the Sudṛśa Heaven; fourth, the Sudarśana Heaven; fifth, the Akaniṣṭha Heaven, which means 'without lesser'. Ananāgāmins perfume the fourth dhyāna with the untainted path, and because perfuming has five grades, they attain the retribution of these five heavens. What are the five grades? Namely, lower, middling, higher, higher-middling, and highest of the high; the lower attains Avṛha, and so on up to the highest of the high attaining the Akaniṣṭha Heaven. How does one perfume it? An anāgāmin, having first attained the fourth dhyāna, in order to perfume the dhyāna, first enters hundreds of thousands of untainted minds within the four dhyānas, next enters hundreds of thousands of tainted dhyāna minds, and afterwards enters hundreds of thousands of untainted minds; gradually shortening this, down to first entering two untainted minds, next two tainted minds, and afterwards two untainted minds, this completes the preparatory path of perfuming the dhyāna. Thereafter, they enter one untainted mind, next one tainted mind; repeating this five times makes fifteen minds in all, ten of which are untainted and five tainted, which is the final accomplishment of perfuming the dhyāna. Among these five rounds, the initial grade is the lower, and so on up to the final which is the highest of the high. Having thus cultivated and perfumed the fourth dhyāna to full maturity, they next perfume the third dhyāna, next the second, and next the first, the method of perfuming being the same as before; thereafter they are born into those five Śuddhāvāsas. These five Śuddhāvāsas are the dwelling places of anāgāmins, and are therefore also called the five Anāgāmin Heavens. Adding these to the preceding yields twenty-two. According to the *Mahāprajñāpāramitopadeśa*, above the five Śuddhāvāsas there is further a separate Bodhisattva Śuddhāvāsa named Maheśvara, here translated as 'Great Sovereign Deva', which is the dwelling place of tenth-stage bodhisattvas. Adding this to the preceding, the form realm has twenty-three heavens in all. The formless realm has four: first, the realm of infinite space; second, the realm of infinite consciousness; third, the realm of nothingness; fourth, the realm of neither-perception-nor-non-perception. The causal practices for these are explained in full as in [the section on] the eight dhyānas. Such is the realm of devas. (Here ends the discussion of these three gates.)