[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 31.34 # 佛祖統紀 31.34 佛祖統紀 31.34 - **Language:** Classical Chinese ### [31.34](https://indike.org/pramana/in.bauddha.taisho.2035.31.34) 述曰。論天主有通別二義。通論者。魔梵欲色各有主義。釋籤云。四天王主四天下（此言巡遊賞罰為主）大論云。帝釋為二處天主（四王忉利）魔王為欲界主（居欲界頂）大梵王為三界天主。淨名疏云。帝釋是地居天主。梵王是娑婆世界主。統御大千（統御上下）天人感通傳答南山云。魔王雖欲界主。帝釋四王若行佛法魔不能制。妙樂云。梵即色主。亦三界主。魔為欲主。輔行云。梵王為三界主。餘皆臣屬。別論者。於此又三初獨論梵王。文句云。梵王住禪中間。內有覺觀外有言說。得主領為王。單修禪為梵民。加四無量心為王。又云。梵王號令總上冠下。別行疏。梵即色主。名為尸棄。毘曇論云。二禪已上無語言法故不立王。禪門云。初禪有覺觀心則有語言法。主領下地眾生為便。二獨論摩醯。大論云。摩醯首羅八臂三眼騎白牛。又云。過淨居天。有十住菩薩號大自在。大千界主。灌頂經。字威靈帝。華嚴經云。大千世界主摩醯首羅。涅槃疏云。若言世界主正是摩醯首羅。輔行云。摩醯首羅能覆大千。舉世尊之以為化本。三摩梵對論。涅槃疏云。摩醯首羅居色界頂主大千界。若法華中列世界主梵天王者。其實秖領小千。經家美之故言主耳。私謂（章安判云）此是大千之中。得為大千之主。降此不得大千界有萬億梵王。此處梵王尸棄。居大千之中。故稱為主。自餘諸梵所居既偏故不得為主也。今故斷之曰。摩醯處無色頂。以報勝為主。梵王居大千之中。以統御為主。 > The author states: The discussion of celestial sovereigns has two aspects: general and specific. In the general discussion, Māra and Brahmā each have the sense of sovereignty over the desire and form realms. The \*Shiqian\* states: "The Four Heavenly Kings rule the four continents." (This means ruling through patrolling and meting out rewards and punishments.) The \*Mahāprajñāpāramitā-śāstra\* states: "Śakra is the sovereign of the gods of two places (the Four Kings and Trāyastriṃśa); the Demon King is the lord of the desire realm (dwelling at the peak of the desire realm); the Great Brahmā King is the celestial sovereign of the three realms." The \*Vimalakīrti Commentary\* states: "Śakra is the lord of the earth-dwelling gods; King Brahmā is the lord of the Sahā world, governing the trichiliocosm." (Governing above and below.) The \*Record of the Resonances of Gods and Men\* replies to Nánshān: "Although the Demon King is the lord of the desire realm, if Śakra and the Four Kings practice the Buddha's Dharma, Māra cannot control them." The \*Miaole\* states: "Brahmā is the lord of form, and also the lord of the three realms; Māra is the lord of desire." The \*Fuxing\* states: "King Brahmā is the lord of the three realms; the rest are all subjects and subordinates." In the specific discussion, there are again three points: First, discussing King Brahmā alone. The \*Wenju\* states: "King Brahmā abides in intermediate dhyāna; inwardly possessing applied and sustained thought and outwardly possessing speech, he attains sovereignty and becomes king. Cultivating dhyāna alone makes one a subject of Brahmā; adding the four immeasurables makes one king." It also states: "The commands of King Brahmā encompass above and crown below." The \*Biexing shu\* states: "Brahmā is the lord of form, named Śikhin." The \*Abhidharma\* states: "From the second dhyāna upward, there are no dharmas of speech, hence no king is established." The \*Chanmen\* states: "Because the first dhyāna has the mind of applied and sustained thought, there are dharmas of speech; it is convenient for him to govern the sentient beings of the lower planes." Second, discussing Maheśvara alone. The \*Mahāprajñāpāramitā-śāstra\* states: "Maheśvara has eight arms, three eyes, and rides a white ox." It also states: "Passing beyond the Śuddhāvāsa heavens, there is a tenth-stage bodhisattva named Great Sovereign, lord of the trichiliocosm." In the \*Abhiṣeka-sūtra\*, his name is Weilingdi. The \*Avataṃsaka-sūtra\* states: "Maheśvara, lord of the trichiliocosm." The \*Nirvāṇa Commentary\* states: "If one speaks of the lord of the world, it is precisely Maheśvara." The \*Fuxing\* states: "Maheśvara can cover the trichiliocosm; the world honours him and takes him as the source of transformation." Third, comparing Maheśvara and Brahmā. The \*Nirvāṇa Commentary\* states: "Maheśvara resides at the summit of the form realm and rules the trichiliocosm. Where the \*Lotus Sūtra\* lists the World Sovereign Brahmā Heavenly King, he actually rules only a small chiliocosm; the compiler of the sūtra praises him, hence calls him 'lord'." I privately consider (as determined by Zhāng'ān) that: "Being in the center of the trichiliocosm, he can be the lord of the trichiliocosm; below this, one cannot. The trichiliocosm has ten thousand koṭīs of Brahmā kings. The King Brahmā Śikhin in this place resides in the center of the trichiliocosm, and is therefore called the lord. The other Brahmās reside in peripheral places, and therefore cannot be lord." Now I therefore determine it by saying: Maheśvara resides at the summit of the form realm, being lord by virtue of superior retribution; King Brahmā resides in the center of the trichiliocosm, being lord by virtue of governance. > — English (machine translation) (machine translation) - [Previous: 31.33](https://indike.org/pramana/in.bauddha.taisho.2035.31.33) - [Next: 31.35](https://indike.org/pramana/in.bauddha.taisho.2035.31.35) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.2035.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.31.34) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.2.21) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.31.34](https://indike.org/pramana/in.bauddha.taisho.2035.31.34) · Pramāṇa