淨名經關中釋抄 1.28.3

1.28.3

以斯不同故形法異緣也　大威力諸天者。 一欲界六天。 一四天王天。 在須彌半腹住。 二忉利（此云三十三天）在須彌頂。 三夜摩（此云妙善）四兜率（此云妙足亦云知足）五須涅密陀。 此云化樂。 自化宮殿而遊樂也。 六波舍跋提。 此云他化自在他化宮而遊也。 二色界有十八天。 一初禪三天。 梵眾梵輔大梵。 二二禪三天。 少光無量光極光。 三三禪三天。 少淨無量淨遍淨。 四四禪九天。 一無雲天。 二福生。 三廣果（已上凡夫三品天也）四無相天（外道天也）五無煩。 六無熱。 七善見。 八善現。 九色究竟（此五那含天也）無色界有四天。 一空處。 二識處。 三無所有處。 四非想非非想處。 釋此諸天五門不同。 一明身量。 俱舍論頌云。 贍部洲人量。 三肘半四肘（肘尺五寸）東西北洲人。 倍倍增如次。 釋曰。 贍部人身長六尺。 東洲倍南。 西復倍東。 北復倍西也。 欲天俱盧舍。 四分一一增。 釋曰。 俱盧舍二里。 四分增一者。 初天半里乃至第六天長三里。 色天踰𮜖那。 初四增半半。 此上增倍倍。 唯無雲減三。 釋曰。 謂梵眾半由旬梵輔一由旬。 梵王一由旬半。 少光二由旬。 此上增倍倍者。 無量光四由旬等也。 唯無雲天於增數內減三由旬。 二明壽量。 論頌云。 人間五十年。 下天一晝夜乘斯壽五百上五倍倍增下天者。 謂四天王天。 言倍倍者。 一倍倍日月一倍倍壽命。 色無晝夜殊。 劫數等身量。 釋曰。 謂梵眾身半由旬壽命半劫。 梵輔身一由旬壽命一劫。 已上准知。 論頌云。 無色初二萬後後二二增。 釋曰。 謂空處二萬。 識處四萬等。 三明初生量。 頌曰。 欲初五至十。 色圓滿有衣。 釋曰。 謂欲界初天初生如五歲。 乃至第六天如十歲。 色天初生即圓滿復身有衣。 蓋重慚愧心修因故也。 四天宮相去。 論頌曰。 如彼去下量。 去上數亦然。 釋曰。 謂四天王天去海四萬由旬。 去上亦爾。 忉利去海八萬。 去上亦然。 此上准知。 又如論頌曰。 無色界無處。 由生有四種。 依同分及命根令心等相續。 又諸部宗及大乘言有色義如別也。 又三趣壽量如何。 畜生壽命多無定限。 若壽極長亦一中劫。 鬼以人間一月為一日。 乘斯成歲壽五百年。 地獄壽不定。 八熱地獄者。 等活與四天王壽同。 黑繩眾合號叫大號叫炎熱。 此五如次同欲五天。 極熱半中劫。 無間中劫全。 大乘經亦有云。 八萬四千劫等八寒地獄。 論頌云。 頞部陀壽量如婆訶麻百年除一盡後倍倍二十婆訶麻者。 如二十斛圌油麻百年除一麻盡。 頞部陀壽亦如是。 五受生差別者。 人傍生具四。 地獄及諸天中有唯化生。 鬼通胎化。 二八寒地獄者。 一頞部陀（此云皰裂）二尼剌部陀（亦云皰裂）此二寒故胞生。 三頞哳吒。 四臛臛婆五虎虎婆。 此三忍寒聲。 六嗢鉢羅。 此云青蓮。 七鉢特摩。 此云紅蓮。 八摩訶鉢特摩。 此云大蓮。 此三寒身也　四眾者。 理合有七眾。 一比丘。 二比丘尼。 三式叉摩那。 此云正學。 四沙彌。 此云勤策。 五沙彌尼。 六優婆塞。 此有二。 一受五戒。 此云近事。 二受八戒。 此云近住。 七優婆夷。 夷者女也餘上同　投人夜光者。 昔隨侯遇傷蛇附藥。 蛇銜夜光珠來報。 未知報恩故隨侯按劍相擬。 況大乘深旨。 若不現通遣疑生信。 孰可傳也。 此現瑞別序諸經不同。 如法華放一光表一乘。 在眉間表中道。 照東方表三乘之上涅槃。 於面門放種種光表異類眾生同有佛性。 大品經遍身支節放光表般若波羅蜜遍法身萬德也。 此經合蓋現土表說此經圓滿法界為一真淨土。 復於一真淨土現十方諸差別應緣佛土也故此經雖種種異陳。 皆以淨土為宗　而為說法者。 昔高齊尚統師問長耳三藏云。

Because of these differences, their physical forms and dharmas have different conditions. / Regarding "the devas of great majesty": / First, the six heavens of the desire realm: 1. The Heaven of the Four Heavenly Kings, dwelling midway up Mount Sumeru. 2. Trāyastriṃśa (here translated as "Thirty-Three Heavens"), at the summit of Mount Sumeru. 3. Yāma (here translated as "wondrous excellence"). 4. Tuṣita (here translated as "wondrously content" and also "content"). 5. Sunirmita; here translated as "delighting in transformations," where they transform palaces for themselves and enjoy them. 6. Vaśavartin; here translated as "controlling others' transformations," where they enjoy palaces transformed by others. / Second, the form realm has eighteen heavens: 1. The three heavens of the first dhyāna: Brahmā-pāriṣadya, Brahmā-purohita, and Mahā-brahmā. 2. The three heavens of the second dhyāna: Parīttābha, Apramāṇābha, and Ābhāsvara. 3. The three heavens of the third dhyāna: Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna. 4. The nine heavens of the fourth dhyāna: 1. Anabhraka; 2. Puṇyaprasava; 3. Bṛhatphala (the above are the three grades of ordinary-being heavens); 4. Asañjñisattva (the non-Buddhist heaven); 5. Avṛha; 6. Atapa; 7. Sudṛśa; 8. Sudarśana; 9. Akaniṣṭha (these five are the anāgāmin heavens). / The formless realm has four heavens: 1. The sphere of infinite space; 2. The sphere of infinite consciousness; 3. The sphere of nothingness; 4. The sphere of neither-perception-nor-non-perception. / The explanation of these various heavens involves five different categories: / 1. Explaining the bodily measurements. A verse in the Abhidharmakośa-bhāṣya states: / "The height of humans in Jambudvīpa / is three and a half cubits or four cubits (a cubit being one chi and five cun). / For humans of the eastern, western, and northern continents, / each doubles successively." / The explanation states: The height of a human in Jambudvīpa is six chi. The eastern continent doubles that of the southern; the western again doubles that of the eastern; and the northern again doubles that of the western. / "For the desire-realm devas, [starting from] a krośa, / each increases by a quarter." / The explanation states: A krośa is two li. Increasing by a quarter means: in the first heaven it is half a li, up to the sixth heaven where it is three li. / "For the form-realm devas, [measured in] yojanas, / the first four increase by halves; / above these, they double successively, / with Anabhraka alone decreasing by three." / The explanation states: This means Brahmā-pāriṣadya is half a yojana, Brahmā-purohita is one yojana, the King of Brahmā is one and a half yojanas, and Parīttābha is two yojanas. "Above these, they double successively" means Apramāṇābha is four yojanas, and so on. Only Anabhraka Heaven decreases by three yojanas from the doubled number. / 2. Explaining the lifespan. A verse in the treatise states: / "Fifty human years / make one day and night in the lowest heaven; / based on this, the lifespan is five hundred [years], / and the upper five double successively." / "The lowest heaven" refers to the Heaven of the Four Heavenly Kings. "Double successively" means: each doubles the days and months, and each doubles the lifespan. / "In the form realm there is no difference of day and night; / the number of kalpas equals their bodily measure." / The explanation states: This means the body of Brahmā-pāriṣadya is half a yojana and the lifespan is half a kalpa; the body of Brahmā-purohita is one yojana and the lifespan is one kalpa. The rest can be understood accordingly. / A verse in the treatise states: / "The first formless [realm] is twenty thousand; / each subsequent one increases by two and two." / The explanation states: This means the sphere of infinite space is twenty thousand [kalpas], the sphere of infinite consciousness is forty thousand, and so on. / 3. Explaining size at birth. A verse states: / "In the desire [realm], from five to ten; / in the form [realm], complete and clothed." / The explanation states: This means that when first born in the first heaven of the desire realm, one is like a five-year-old, up to the sixth heaven where one is like a ten-year-old. When first born in the form-realm heavens, they are already complete and furthermore their bodies are clothed, which is because their practice of causes placed weight on the mind of shame and modesty. / 4. Distances between the celestial palaces. A verse in the treatise states: / "As the distance descending below, / the count ascending above is also thus." / The explanation states: This means the Heaven of the Four Heavenly Kings is forty thousand yojanas above the ocean, and the distance to the heaven above is also thus. Trāyastriṃśa is eighty thousand [yojanas] above the ocean, and the distance to the heaven above is also thus. The higher ones can be understood accordingly. / Furthermore, as a verse in the treatise states: / "The formless realm has no location; / because birth is of four kinds, / relying on generic similarity and the life faculty, / it causes mind and so forth to continue." / Furthermore, the doctrine of the various schools and the Mahāyāna asserting that form exists [there] is explained elsewhere. / Next, what about the lifespans of the three destinies? / The lifespans of animals are mostly indeterminate; if the lifespan is extremely long, it can also be one medium kalpa. / Hungry ghosts take one human month as one day, and multiplying this into years, their lifespan is five hundred years. / The lifespans in the hells are indeterminate. For the eight hot hells: Saṃjīva has the same lifespan as the Four Heavenly Kings. Kālasūtra, Saṃghāta, Raurava, Mahāraurava, and Tapana—these five correspond in order to the five desire-realm heavens. In Pratāpana, it is half a medium kalpa; in Avīci, an entire medium kalpa. Mahāyāna sūtras also speak of eighty-four thousand kalpas, and so on. / For the eight cold hells, a verse in the treatise states: / "The lifespan of Arbuda / is like a vāha of sesame seeds: / removing one every hundred years until exhausted; / each subsequent one increases twenty-fold." / A vāha of sesame seeds: like twenty hu bins of sesame seeds, from which one sesame seed is removed every hundred years until exhausted. The lifespan of Arbuda is also like this. / 5. Differences in types of birth: Humans and animals possess all four. Hells, devas, and the intermediate state have only apparitional birth. Hungry ghosts may have womb or apparitional birth. / The eight cold hells are: 1. Arbuda (here translated as "bursting blisters"); 2. Nirarbuda (also translated as "bursting blisters"); these two are the arising of blisters due to cold. 3. Aṭaṭa; 4. Hahava; 5. Huhuva; these three are sounds made while enduring the cold. 6. Utpala, here translated as "blue lotus"; 7. Padma, here translated as "red lotus"; 8. Mahāpadma, here translated as "great lotus"; these three describe bodies split by the cold. / Regarding "the four assemblies": / In principle, there are seven assemblies: 1. bhikṣus; 2. bhikṣuṇīs; 3. śikṣamāṇās, here translated as "trainees"; 4. śrāmaṇeras, here translated as "diligently striving"; 5. śrāmaṇerikās; 6. upāsakas, of whom there are two kinds: first, those who receive the five precepts, here translated as "approaching attendants," and second, those who receive the eight precepts, here translated as "dwelling near"; 7. upāsikās, where yi means female, and the rest is as above. / Regarding "flinging a night-luminous pearl at someone": / In ancient times, the Marquis of Sui encountered a wounded snake and applied medicine to it; the snake held a night-luminous pearl in its mouth and came to repay him. Not knowing it was to repay his kindness, the Marquis of Sui drew his sword to ward it off. How much more so with the profound import of the Mahāyāna: if one does not display supernormal powers to dispel doubts and generate faith, who could transmit it? / The auspicious signs manifested here as a specific preface differ among the sūtras. As in the Lotus Sūtra, emitting a single light signifies the One Vehicle; emitting it from between the eyebrows signifies the middle way; illuminating the eastern direction signifies nirvāṇa above the three vehicles; and emitting various lights from the mouth signifies that beings of different classes all equally possess the Buddha-nature. In the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, emitting light from all limbs and joints signifies the perfection of wisdom pervading the myriad virtues of the dharmakāya. In this sūtra, uniting the canopies and manifesting the lands signifies that this sūtra is expounded with the complete dharmadhātu as the single true pure land, and further, within the single true pure land, displaying the various distinct responsive Buddha-lands throughout the ten directions according with conditions. Therefore, although this sūtra sets forth various differences, all take the pure land as their core doctrine. / Regarding "and expounded the Dharma for them": / Formerly, Master Shangtong of the Northern Qi asked Tripiṭaka Master Chang'er: