法苑珠林 70.52

70.52

問曰。未知以何義故於初禪中別取梵王。於第四禪中別取無想天并五淨居。立為三有。別於初四禪者。有何義耶。答曰。有以謂彼初禪大梵天者。外道人等常計以為能生萬物之本。違之則受生死。順之則得解脫。又彼梵王亦復自計己身。能為造化之主。是一是常。是真解脫。如來為欲破彼情見。是故別標說為有也。第二無想天者。謂彼天中悉得定壽。五百大劫無心之報。外道人等於此不達。而復計為真實涅槃。是故樂修無想之定求生彼處。如來為欲破彼情見。是故別標說為有也。第三五淨居者。於中有彼摩醯首羅天王處。外道人等亦復計彼天王。能為造化之本。歸之則得解脫。為破此見。是故如來別標說有。別說之意義顯斯也。

Question: It is not known on what grounds the Brahmā king is singled out within the first dhyāna, and the Asamjñisattva heaven together with the five Śuddhāvāsa are singled out within the fourth dhyāna, to be established as three states of existence differentiated from the first and fourth dhyānas. What is the reason? Answer: There is a reason: as for that Mahābrahmā heaven of the first dhyāna, non-Buddhists constantly reckon it to be the origin capable of generating all things; disobeying him means undergoing saṃsāra, while obeying him brings liberation. Furthermore, that Brahmā king also reckons himself to be the lord of creation, singular, permanent, and true liberation. Because the Tathāgata wished to break their affective views, he singled it out and taught it as a state of existence. Second, regarding the Asamjñisattva heaven: within that heaven, they all attain a fixed lifespan, the mindless retribution of five hundred mahākalpas. Non-Buddhists do not comprehend this and further reckon it to be real nirvāṇa; therefore, they delight in cultivating the absorption of non-perception, seeking rebirth in that place. Because the Tathāgata wished to break their affective views, he singled it out and taught it as a state of existence. Third, regarding the five Śuddhāvāsa: among them is the station of the heavenly king Maheśvara. Non-Buddhists also reckon that heavenly king to be the origin of creation, such that taking refuge in him brings liberation. To break this view, the Tathāgata singled them out and spoke of them as states of existence. The reason for speaking of them separately is clearly revealed in this.