翻譯名義集 2.5

2.5

【提婆】此云天。《法華疏》云：「天者天然、自然勝、樂勝、身勝。故論云：『清淨光潔，最勝最尊，故名為天。』苟非最勝之因，豈生最勝之處？言最勝因者，所謂十善：身三、語四、及意三行。由其三業，防止過非，有順理義，即名十善。以茲十善，運出五道，故此十戒，名曰天乘。若單修習上品十善，乃生欲界：一四天王天，二忉利天。若修十善，坐未到定，乃生三夜摩天，四兜率天，五化樂天，六他化自在天。由禪定力，故使四天，皆悉居空，不依于地。言未到定者，亦云未至，由其未入根本定故。如《止觀》云：『若端坐攝身，調和氣息，泯然澄靜，身如雲影，虛豁清淨，而猶見有身心之相，是則名為欲界定也。從此已去，忽然不見欲界定中身首衣服、床鋪等事，猶如虛空，冋冋（戶頂）安隱。身是事障，事障未來，障去身空，未來得發，如是名為未到定相，是為欲界六天因果。若修根本四禪，離欲麁散，則生色界。』然此色界，依薩婆多，但十六處。《俱舍疏》云：『除大梵天，謂梵輔天中，有高樓閣，名大梵天，一主所居，更無別地。除無想天，謂廣果天中，有高勝處，名無想天，非別有地。』若依經部，立十七天，故頌釋云：『謂大梵王與梵輔等，處雖不別，身形壽量，皆不等故，別立大梵。』若上座部，謂無想、廣果，因果別故，立十八天，分為四禪。初禪三天：一梵眾，乃所統之民也；二梵輔，輔弼梵王之臣佐也；三大梵，得中間禪，為世界主。劫初先生，劫盡後沒，威德既勝，褒（毛博）美稱大。二禪三天：一少光，於二禪中，光最少故；二無量光，光明轉增，無限量故；三光音，口絕言音，光當語故。梵語廅（安合）天，晉云有光壽，亦云少光。梵云廅波摩那，此云無量光。梵語阿波會，此云光音。三禪三天：一少淨，意地樂受，離喜貪故，少分清淨；二無量淨，淨勝於前不可量故；三遍淨，梵云首訶既那，樂受最勝，淨周普故。四禪九天：一無雲，下之三禪，皆依雲住，至此四禪，方在空居；二福生，具勝福力，方得往生；三廣果，異生果報，此最勝故，梵云惟于頗羅，而此三天是凡夫住。四無想天，外道所居，計為涅槃。但是一期心想不行，故名無想。五無煩，無於見思煩惱雜故。六無熱，意樂調柔，離熱惱故。七善見，梵語須䠠（於計）天，定障漸微，見極明徹。八善現，形色轉勝，善能變現。九色究竟，色法最極，是究竟處。無煩等天，那含所居，呼此五天，名五那含。若厭色籠，修四空定，生四空天，名無色界。一空處，《禪門》云：『此定最初，離三種色，心緣虛空。既與無色相應，故名虛空定。』二識處，《禪門》云：『捨空緣識，以識為處。正從所緣處受名。』三無所有處，《禪門》名不用處。修此定時，不用一切內外境界。外境名空，內境名心，捨此二境，因初修時，故言不用處。四非有想、非無想，《禪門》云：『有解云：「前觀識處是有想，不用處是無想。今雙除上二想。」亦有解言：「約凡夫說言非有想，約佛法中說言非無想。」合而論之，故言非有想非無想。』然此四空，大、小乘教，論其無色，其義碩異。且小乘教，如《俱舍》云：『無色無身，依同分、命根轉，令心相續（不相應行有二十四種：一得，二命根，三眾同分。疏釋曰：獲成就者名之為得，第八識種，令色心不斷，名為命根。或種實命假業為命，類相似故，名眾同分）。』又〈世品〉云：『無色界，都無處所，以非色法，無方所故。謂於是處得彼定者，命終即於是處生故。』又《成實論》云：『色是無教，不至無色。』今謂若云都無處所，《華嚴》安云：『菩薩鼻根，聞無色界宮殿之香。』若大眾部，乃云但無麁色，非無細色。故《阿含》說舍利弗入涅槃時，無色界天，空中淚下，如春細雨。故知無色，非無細色。此是小乘宗計兩殊。若大乘教，如《楞嚴》云：『是四空天，身心滅盡，定性現前，無業果色也。』孤山釋云：『非業果色者，顯有定果色也。《俱舍纂》云：「無業果色，非異熟身。」如《輔行》云：「曾聞有一比丘，得無色定，定起摸空。人問何求？答：『覓我身。』旁人語言：『身在床上。』」於此得定，尚不見身。驗知四空，無業果色。而言顯有定果色者，《顯揚論》：「名定自在所生色，謂勝定力故。於一切色，皆得自在，即以定變起五塵境故。」論云：「變身萬億，共立毛端，空量地界。」《中陰經》云：「無色諸天，禮拜世尊。」《楞嚴》亦云無色稽首。《仁王經》說：「無色界天，雨諸香華，香如須彌，華如車輪。」然《涅槃》云：「非想等天，若無色者，云何得有去來進止？如是之義，諸佛境界，非聲聞緣覺所知。」以聲聞經說所證空，遂謂極處悉皆無色。大乘實說，界外尚受法性之色，豈此四天唯空空然！故斥二乘非所知也。《淨名疏》云：「若不了義教，明無色界無色；若了義教，明無色界有色。」然《大論》云：「諸天命欲終時，五死相現：一華冠萎，二腋下汗出，三蠅來著身，四見更有天坐己生處，五自不樂本座。諸天見是死相，念惜天樂，見當生惡處，心即憂毒。」又《俱舍論》明其五衰，有小大異。小五衰者，一衣服嚴具，出非愛聲；二自身光明，忽然昧劣；三於沐浴位，水滴著身；四本性囂（許嬌）馳，今滯一境；五眼本凝寂，今數瞬（舒閏）動。此五相現，非定命終，遇勝善緣，猶可轉故。復有五種大衰相現：一衣染塵埃，二華鬘萎悴，三兩液汗出，四臭氣入身，五不樂本座。此五相現，必定當死。又《大論》明天，通辨四種：一名天，二生天，三淨天，四淨生天。一名天者，如今國王名天子；二生天者，從四天王，至非有想、非無想天；三淨天者，人中生諸聖人；四淨生天者，三界天中生諸聖。又《涅槃》亦明四天：一者世間天，如諸國王；二者生天，從四天王至非非想；三者淨天，謂四果支佛；四者義天，謂十住菩薩，以見一切法是空義故。』」如是諸天，名廣義豐，當區別矣！

[Deva] In Chinese, this means "heaven" [or "god"]. The Fahua shu says: "'Heaven' (tian) means naturally endowed, superior by nature, superior in pleasure, and superior in body. Thus a treatise states: 'Pure and radiant, most superior and most revered, it is therefore called heaven.' If it were not by the most superior cause, how could one be born in the most superior place? As for the most superior cause, it refers to the ten good deeds: three of the body, four of speech, and three mental activities. Because these three karmas prevent errors and misdeeds and conform to reason and righteousness, they are called the ten good deeds. By means of these ten good deeds, one is transported out of the five destinies; therefore these ten precepts are called the celestial vehicle (devayāna). If one solely cultivates the superior grade of the ten good deeds, one will be born in the desire realm: first, the Heaven of the Four Heavenly Kings; second, the Trāyastriṃśa Heaven. If one cultivates the ten good deeds and sits in the not-yet-arrived concentration (anāgamya-samādhi), one will be born in the third, the Yāma Heaven; the fourth, the Tuṣita Heaven; the fifth, the Nirmāṇarati Heaven; and the sixth, the Paranirmitavaśavartin Heaven. By the power of dhyāna-concentration, these four heavens all dwell in empty space and do not depend on the earth. As for the not-yet-arrived concentration, it is also called the not-yet-reached, because one has not yet entered the fundamental dhyāna. As the Zhiguan says: 'If one sits upright, gathers the body, harmonizes the breath, and becomes calmly settled, the body being like a cloud's shadow, open, spacious, and pure, yet one still perceives the characteristics of body and mind, this is called the desire-realm concentration. Going beyond this, one suddenly no longer sees the body, head, clothing, bed, or mat of the desire-realm concentration; it is like empty space, vast and tranquil. The body is a concrete obstacle; when the concrete obstacle has not yet passed, [concentration] has not arrived. When the obstacle is removed and the body is empty, the not-yet-arrived [concentration] can arise. Such is called the characteristic of the not-yet-arrived concentration. These are the causes and effects of the six heavens of the desire realm. If one cultivates the fundamental four dhyānas, detaching from desire and coarse distraction, one is born into the form realm.' However, according to the Sarvāstivādins, this form realm has only sixteen stations. The Jushe shu says: 'Excluding the Mahābrahmā Heaven—meaning that within the Brahmā-purohita Heaven there is a high tower named the Mahābrahmā Heaven, which is the dwelling of a single ruler and not a separate station; and excluding the Asaññasatta (Non-conceptual) Heaven—meaning that within the Bṛhatphala Heaven there is an elevated place called the Asaññasatta Heaven, not a separate station.' If according to the Sautrāntika, seventeen heavens are established; thus the verse commentary says: 'Although Mahābrahmā and the Brahmā-purohita do not differ in location, because their bodily form and lifespan are not equal, Mahābrahmā is established separately.' If according to the Sthaviravāda, because the cause and effect of the Asaññasatta and Bṛhatphala are distinct, eighteen heavens are established, divided into the four dhyānas. The three heavens of the first dhyāna: first, Brahmā-pāriṣadya, who are the subjects ruled over; second, Brahmā-purohita, the ministers and aides assisting the Brahmā king; third, Mahābrahmā, who attained the intermediate dhyāna and is the lord of the world. At the beginning of the kalpa he is born first, and at the end of the kalpa he perishes last; his majesty and virtue being superior, he is lauded with the title "Great". The three heavens of the second dhyāna: first, Parīttābha (Minor Light), because among the second dhyāna heavens its light is least; second, Apramāṇābha (Immeasurable Light), because its light increases and has no limit; third, Ābhāsvara (Radiant Sound), because their mouths utter no speech, and light serves as speech. In Sanskrit it is *ābha* Heaven, in Jin translated as 'having light and lifespan,' also called 'Minor Light.' In Sanskrit it is *apramāṇa*, here translated as 'Immeasurable Light.' In Sanskrit it is *ābhāsvara*, here translated as 'Radiant Sound.' The three heavens of the third dhyāna: first, Parīttaśubha (Minor Purity), where the mental feeling of pleasure, being separated from greed for joy, is partly pure; second, Apramāṇaśubha (Immeasurable Purity), where the purity surpasses the former and cannot be measured; third, Śubhakṛtsna, in Sanskrit *śubhakṛtsna*, where the feeling of pleasure is most superior and purity is universal. The nine heavens of the fourth dhyāna: first, Anabhraka (Cloudless); the three dhyānas below all abide dependent on clouds, but reaching this fourth dhyāna, they first dwell in empty space; second, Puṇyaprasava (Merit-born), where one can only be reborn by possessing superior power of merit; third, Bṛhatphala (Extensive Fruit), because among the fruits of ordinary beings, this is the most superior; in Sanskrit it is *bṛhatphala*; and these three heavens are dwellings of ordinary beings. Fourth, the Asaññasatta Heaven, where non-Buddhists dwell, considering it to be nirvāṇa; but it is merely that for a single period mental conceptualization does not function, hence it is called non-conceptual. Fifth, Avṛha (Effortless), because it is free of the mixture of afflictions of views and thoughts. Sixth, Atapa (No Heat), because mental pleasure is gentle and tame, free from the distress of heat. Seventh, Sudṛśa (Good-looking), in Sanskrit *sudṛśa* Heaven, where the hindrances to concentration are gradually minute and vision is extremely clear. Eighth, Sudarśana (Well-manifesting), where physical form is increasingly superior and can skillfully manifest. Ninth, Akaniṣṭha (Ultimate Form), where form is ultimate; it is the final station. The heavens from Avṛha onward are the abodes of anāgamins; these five heavens are called the five anāgamin [heavens]. If one detests the cage of form and cultivates the four formless concentrations, one is born into the four formless heavens, called the formless realm. First, the station of the infinity of space: the Chanmen says: 'At the outset of this concentration, one separates from three kinds of form, and the mind takes empty space as its object. Since it corresponds with the formless, it is called the concentration of empty space.' Second, the station of the infinity of consciousness: the Chanmen says: 'Renouncing space, one takes consciousness as object, using consciousness as the station. It receives its name precisely from the object taken.' Third, the station of nothingness: the Chanmen calls it the station of non-employment. When cultivating this concentration, one employs neither external nor internal objects. External objects are called space, and internal objects are called mind; renouncing these two objects when first cultivating, it is therefore called the station of non-employment. Fourth, the station of neither-perception-nor-non-perception: the Chanmen says: 'One explanation says: "Contemplating the previous station of consciousness is having perception; the station of non-employment is non-perception. Now one eliminates both of the above two perceptions." Another explanation says: "In terms of ordinary beings it is said to be not having perception; in terms of the Buddha-Dharma it is said to be not lacking perception." Discussed together, it is therefore called neither perception nor non-perception.' However, regarding these four formless [heavens], the teachings of the Mahāyāna and Hīnayāna differ vastly in explaining their formlessness. First, the Hīnayāna teaching, as the Kośa says: 'In the formless there is no body; it operates dependent on homogeneity (sabhāgatā) and life-faculty (jīvitendriya), causing the mind to continue (there are twenty-four non-concurrent conditioned formations: first, acquisition; second, life-faculty; third, homogeneity of beings. The commentary explains: that which attains accomplishment is called acquisition; the seed of the eighth consciousness that keeps form and mind uninterrupted is called the life-faculty; or the real seed is life, while provisional karma constitutes life; because they are of similar kind, it is called homogeneity of beings).' Also, the 'Chapter on the World' says: 'The formless realm has no spatial location whatsoever, because non-material phenomena have no direction or place. That is, wherever one attains that concentration, upon the end of life one is born right in that place.' Also, the Chengshi lun says: 'Form is unmanifested (avijñapti); it does not reach the formless.' Now I say: If it is said to have no spatial location whatsoever, how could the Avataṃsaka say: 'The bodhisattva's nose faculty smells the fragrance of the palaces of the formless realm'? If according to the Mahāsāṃghika, they say there is merely no coarse form, not that there is no subtle form. Thus the Āgama says that when Śāriputra entered nirvāṇa, the devas of the formless realm shed tears from the sky like fine spring rain. Therefore we know that formlessness does not mean the absence of subtle form. These are two distinct tenets within the Hīnayāna school. As for the Mahāyāna teaching, as the Śūraṅgama says: 'In these four formless heavens, body and mind are completely extinguished, the nature of concentration manifests before them, and there is no form that is the fruit of karma.' Master Gushan explains: 'That there is no form of karmic fruit reveals that there is form resulting from concentration (samādhi-phala-rūpa). The Jushe zuan says: "There is no form of karmic fruit, nor a body of maturation." As the Fuxing says: "It is said that once there was a monk who attained the formless concentration; rising from concentration, he felt around in the air. Someone asked what he was seeking. He replied: 'I am looking for my body.' A bystander told him: 'The body is on the bed.'" Having attained concentration here, he still did not see his body. This proves that the four formless [heavens] have no form of karmic fruit. As for saying that it reveals there is form resulting from concentration, the Xianyang lun says: "It is called form born of mastery in concentration, meaning by the power of superior concentration. One attains mastery over all forms, and precisely through concentration one transforms and gives rise to the five sense objects." The treatise says: "Transforming the body into tens of billions, they stand together on the tip of a hair, filling empty space and the earth realm." The Zhongyin jing says: "The devas of the formless realm prostrated to the Bhagavat." The Śūraṅgama also says that the formless bow their heads. The Renwang jing says: "The devas of the formless realm rain down diverse fragrant flowers, their fragrance like Mount Sumeru, their flowers like chariot wheels." Moreover, the Nirvāṇa [Sūtra] says: "If the heavens such as Neither-Perception have no form, how could there be going, coming, advancing, and halting? Such a meaning is the realm of the Buddhas, not something known by śrāvakas and pratyekabuddhas." Because the śrāvaka sūtras spoke of the emptiness they realized, they thereupon asserted that the ultimate stations are entirely formless. The Mahāyāna's true explanation is that outside the realms one even receives form of the dharmatā; how could these four heavens be merely utterly empty! Therefore it rebuked the two vehicles, saying it is not within their knowledge. The Jingming shu says: "If it is the provisional teaching, it clarifies that the formless realm has no form; if it is the definitive teaching, it clarifies that the formless realm has form." Moreover, the Da zhidu lun says: "When the devas are about to end their lives, five signs of death appear: first, the floral crown wilts; second, sweat issues from the armpits; third, flies come and cling to the body; fourth, one sees another deva sitting in one's own birthplace; fifth, one no longer takes pleasure in one's original seat. When the devas see these signs of death, they cherish celestial pleasures and see that they will be born in an evil destination, and their minds are immediately afflicted with sorrow." Furthermore, the Abhidharmakośa-bhāṣya explains five deteriorations, distinguishing minor and major. The five minor deteriorations are: first, the clothing and ornaments produce an unpleasant sound; second, the radiance of one's own body suddenly becomes dim and weak; third, when bathing, water droplets cling to the body; fourth, one's nature was originally active, but now it is sluggish in a single state; fifth, the eyes were originally steady and calm, but now they blink frequently. When these five signs appear, death is not certain; encountering superior good conditions, they can still be averted. There are further five major signs of deterioration that appear: first, clothing is soiled with dust; second, flower garlands wither; third, sweat issues from both armpits; fourth, foul odor enters the body; fifth, one takes no pleasure in one's original seat. When these five signs appear, death is certain. Furthermore, the Da zhidu lun explains devas generally by distinguishing four kinds: first, nominal devas; second, birth devas; third, pure devas; fourth, purely born devas. First, nominal devas are like kings today who are called Sons of Heaven; second, birth devas are from the Four Heavenly Kings up to the Heaven of Neither-Perception-Nor-Non-Perception; third, pure devas are the various noble ones born among humans; fourth, purely born devas are the various noble ones born among the devas of the three realms. Furthermore, the Nirvāṇa [Sūtra] also explains four devas: first, worldly devas, such as kings; second, birth devas, from the Four Heavenly Kings to Neither-Perception; third, pure devas, meaning the four fruits and pratyekabuddhas; fourth, devas of truth, meaning bodhisattvas of the ten abodes, because they see that all phenomena are the truth of emptiness.' Thus, regarding these devas, their names are broad and their meanings abundant, and they ought to be distinguished!"