梵網經述記卷第一 1.31

1.31

經。是時百萬億至大國王　釋曰。第四集眾有二。先集眾。後聽法。此即眾集。集眾有五。一雜眾如言百萬億大眾。二菩薩眾。三梵眾。四六欲天眾。五國王眾。言梵天者。初靜慮有三天。一梵眾天。二梵輔天。三大梵天。第二靜慮處有三天。一少光。二無量光。三極光淨。第三靜慮處有三天。一少淨天。二無量淨天。三遍淨天。第四靜慮處有九天。一無雲天。二福生天。三廣果天。四無想有情天。并五淨居天。五淨居者。一無煩天。二無熱天。三善現天。四善見天。五色究竟天。過此淨居天。有大自在天。第十地菩薩生於彼天中（如瑜伽）正理二十一云。廣善所生故名為梵。此梵即大故名大梵天。由彼獲得中間定故。最初生故。最後歿故。威德等勝故。名大梵。大梵所有所化所領故名梵眾。於大梵前行列侍衛故名梵輔。自地天內光明最小故名少光。光明轉勝量難測故名無量光。淨光遍照自地處故名極光。淨意地樂受說名為淨。於自地中此淨最少劣故名少淨。此淨轉增量難測故名無量淨。此淨周普故名遍淨。以下空中天所居地如雲密合故說名雲。此上諸天更無雲地。在無雲首故說無雲。更有異生勝福方可往生故說名福生。異生果中此最殊勝故名廣果。離欲諸聖以聖道水濯煩惱垢故名為淨。淨身所止故名淨居。繁謂繁雜。或謂繁廣。無繁雜天中此最初故繁廣。天中此最劣故說名無繁。已善伏除。雜修靜慮。上中品障。意樂調柔。離諸惱熱。故名無熱。或令下生煩惱名熱。此初遠離得無熱名。已得上品。雜修靜慮。果德易彰。故名善現。雜修定障。餘品至微。見極清徹。故名善見。更無餘處。於有色中能過於此。名色究竟。或此已到眾苦所依身最後邊名色究竟（如正理二十一說）第十地菩薩。具足神通。所化自在。於境無滯。名大自在。六欲天者。一四大眾天。二三十三天。三夜摩天（此云時分）四覩史多天（此云知足）五樂變化天。六他化自在天。一一解釋如論應知。十六大國者。如長阿含經第五云。一央伽國。二摩竭國。三迦尸國四居薩羅國。五跋祇國。六末羅國。七支提國。八跋沙國。九居樓國。十解闍羅國。十一阿濕波國。十二娑蹉國。十三薩羅娑國。十四乾陀羅國。十五劍浮沙國。十六阿梨提國。勘又毘婆沙論第一百二十五云。十六大國者。謂央伽國。摩揭國。迦尸國。憍薩羅國。佛栗底國。末羅國。奔達國。蘇噏摩國。頞縛迦國。頞飯底國。葉筏那國。劍跋闍國。俱盧國。般遮羅國。筏蹉國。戍洛西那國。

Sūtra: “At that time, hundreds of thousands of myriads […] the kings of the great kingdoms.” Commentary: The fourth [point], assembling the congregation, has two parts: first, assembling the congregation; later, listening to the Dharma. This is assembling the congregation. Assembling the congregation has five groups: first, the mixed assembly, as stated: “a great congregation of hundreds of thousands of myriads”; second, the bodhisattva assembly; third, the Brahmā assembly; fourth, the assembly of the devas of the six desire realms; fifth, the assembly of the kings of kingdoms. Regarding “Brahmā devas”: in the first dhyāna there are three heavens: first, the Heaven of Brahmā's Retinue (Brahmapāriṣadya); second, the Heaven of Brahmā's Ministers (Brahmapurohita); third, the Great Brahmā Heaven (Mahābrahmā). In the abode of the second dhyāna there are three heavens: first, Minor Light (Parīttābha); second, Immeasurable Light (Apramāṇābha); third, Radiant Splendor (Ābhāsvara). In the abode of the third dhyāna there are three heavens: first, Minor Purity (Parīttaśubha); second, Immeasurable Purity (Apramāṇaśubha); third, Universal Purity (Śubhakṛtsna). In the abode of the fourth dhyāna there are nine heavens: first, Cloudless (Anabhraka); second, Merit-born (Puṇyaprasava); third, Vast Fruit (Bṛhatphala); fourth, Heaven of Non-conceptual Sentient Beings (Asaṃjñisattva); together with the five Pure Abodes (Śuddhāvāsa). The five Pure Abodes are: first, the Heaven without Affliction (Avṛha); second, the Heaven without Heat (Atapa); third, the Heaven of Skillful Manifestation (Sudṛśa); fourth, the Heaven of Clear Vision (Sudarśana); fifth, the Ultimate Realm of Form (Akaniṣṭha). Beyond these Pure Abodes is the Heaven of Maheśvara; bodhisattvas of the tenth ground are born in that heaven (as in the Yogācārabhūmi). The Nyāyānusāra, fascicle 21, says: “Because they are born from extensive goodness, they are called Brahmā. This Brahmā is great, hence called the Great Brahmā Heaven. Because he obtained the intermediate concentration, was born first, dies last, and is superior in majesty and virtue, he is called Great Brahmā. Because they are the possessions, subjects, and charges of Great Brahmā, they are called Brahmā's Retinue. Because they line up in attendance before Great Brahmā, they are called Brahmā's Ministers. Because their light is the smallest among the devas of their own realm, they are called Minor Light. Because their light becomes increasingly superior and difficult to measure, they are called Immeasurable Light. Because pure light illuminates throughout their own realm, they are called Radiant Splendor. The pleasant feeling of the mental ground is called 'purity'. Because this purity is the least and most inferior in their own realm, they are called Minor Purity. Because this purity progressively increases and is difficult to measure, they are called Immeasurable Purity. Because this purity is all-pervading, they are called Universal Purity. Below this, the dwelling places of devas in space are dense like clouds, hence called 'clouds'. Above this, the devas no longer have cloud-like ground; being at the head of the cloudless realms, it is called Cloudless. There are worldlings whose superior merit allows them to be reborn there, hence called Merit-born. Among the fruits of worldlings, this is the most exceptional, hence called Vast Fruit. The noble ones who have separated from desire cleanse the defilements of affliction with the water of the noble path, hence called 'pure'. Because pure bodies dwell there, they are called Pure Abodes. 'Turbulence' (繁) means mixed or extensive. Because it is the first among the heavens without mixture, and the most inferior among the heavens of extensive scope, it is called Without Turbulence (Avṛha). Having skillfully subdued the defilements of the upper and middle grades in cultivating dhyāna with mixed practices, their intention is gentle, free from distress and heat; hence called Without Heat (Atapa). Alternatively, causing lower births to experience affliction is called 'heat'; being the first to leave this behind, it obtains the name Without Heat. Having already obtained the superior grade of mixed dhyāna cultivation, their fruition and virtues easily become manifest; hence called Skillful Manifestation (Sudṛśa). The remaining grades of obstacles to the intermediate concentration are extremely minute, and their vision is exceedingly clear and penetrating; hence called Clear Vision (Sudarśana). There is no other place within the realm of form that can surpass this; hence called Ultimate of Form (Akaniṣṭha). Alternatively, it is called Ultimate of Form because it has reached the very limit of the body upon which manifold sufferings rely (as explained in the Nyāyānusāra, fascicle 21).” A bodhisattva of the tenth ground is fully endowed with spiritual powers, exercises sovereignty over what is transformed, and is unhindered regarding sensory objects; hence called “Great Sovereign” (Maheśvara). The devas of the six desire realms are: first, the Heaven of the Four Great Kings; second, the Heaven of the Thirty-three; third, the Yāma Heaven (rendered here as “time division”); fourth, the Tuṣita Heaven (rendered here as “contentment”); fifth, the Heaven of Delighting in Transformations (Nirmāṇarati); sixth, the Heaven of Mastering Transformations by Others (Paranirmitavaśavartin). Each is explained in the treatises as should be known. The sixteen great kingdoms: as the fifth scroll of the Dīrgha Āgama says: first, Aṅga; second, Magadha; third, Kāśī; fourth, Kosala; fifth, Vṛji; sixth, Malla; seventh, Cedi; eighth, Vatsa; ninth, Kuru; tenth, Pañcāla; eleventh, Aśvaka; twelfth, Śūrasena; thirteenth, Matsya; fourteenth, Gandhāra; fifteenth, Kamboja; sixteenth, Avanti. Furthermore, checking the Mahāvibhāṣā, fascicle 125, it states: the sixteen great kingdoms are Aṅga, Magadha, Kāśī, Kosala, Vṛji, Malla, Puṇḍra, Suhma, Aśvaka, Avanti, Yavana, Kamboja, Kuru, Pañcāla, Vatsa, and Śūrasena.