English
Who said this is a child? However, it is produced by combination. For example, although the desire realm has both investigation and analysis, it can become without investigation and analysis, just like that, even if it is one's own territory, there is no fault. Some say that the word "abandonment" is because of abandonment, just like the word "freedom from desire." Others say that it is only of the lower realm, because the word "abandonment" refers to abandoning the attachment of desire, not abandoning the nature itself. The rest are the same as before, referring to the realm of mere analysis without investigation, and so on. Regarding the term "eight places of the great hell," the so-called "sentient being hell" refers to the degraded people, and the place where they dwell is also expressed by this term, such as the moon. Or, because they do not give or bestow merit and happiness to those born there, they are called "sentient being hells," and because that is where they dwell, they are called "places of sentient being hells." The so-called "animals" are so called because they walk stooped over. The so-called "hungry ghosts" are so called because they suffer great hunger and pain, or it refers to things that are not satisfied by coolness there. The so-called "remainder" refers to the degraded gods, such as a bad wife. It will be said below that although they themselves are gods, they are called "non-gods" because they have not truly accepted and abided by the Dharma of the gods. The so-called "gods" are so called because they play with the most excellent enjoyment and equipoise. Or, one can also say play and amusement, etc., as appropriate. The so-called "people" are so called because they are born of strength, because their things are worthy of desire. Or, because they cause those who have hearing to remember, they are called "people." Regarding the term "retinue of the Four Great Kings," it refers to the retinue of the great kings, because that is their god. The places where the Thirty-three reside, those are also spoken of from the mindfulness of the true Dharma, etc. Or,
Chinese
因为有符合世间名称的那些部类三十三个的缘故。世间人说，是指有财神八个，太阳十二个，勇猛十一个，以及尾宿之子二个的部类。名为离诤者，是因为经部中说，鸟王们为他们每一位鸣叫着不作意之故。名为喜乐者，是因为获得喜乐的喜悦之故。名为化乐者，是因为变化欲望而显示喜悦之故。名为他化自在者，是因为对其他所变化的境拥有自在之故。如住贤莫德嘎拉雅那之子所说，我看见众生燃烧，极度燃烧，普遍极度蔓延燃烧，成为一团火焰。说是如是等等，是因为在王舍城的虚空中看见的缘故，这是指出了出处。如说完全修习了初禅的小、中、大等等。如果大梵天也是初禅的果报，那么殊胜禅定的果报是什么呢？它的果报是其他处所，功德成为最殊胜，仅仅属于大梵天等。就像村落和事业的寂静处一样，是现前成立的，无论在哪里修习它，都将投生到大梵天等处。那么，由于比初禅更为殊胜，它的果报仅仅会获得其他的果报。怎么不会变成二禅的处所呢？因为四禅的分类中包含初禅，所以这个论证是不成立的。如果说，由于寿命、身体和舍弃等等有果报的差别，殊胜禅定就不同于初禅。如果是这样，那么梵天前导者们也因为寿命和身体等等的差别而不同于梵天眷属，所以不会成为初禅的果报。色界的分类是，投生到初禅的那些，因为清除了罪恶之法，所以称为梵天等。
English
Because there are thirty-three categories of those that correspond to worldly names. Worldly people say that it refers to the categories of eight wealth gods, twelve suns, eleven fierce ones, and two sons of the tail star. Those called the strife-free are so called because, as stated in the sutras, the kings of birds proclaim non-attention to each of them. Those called joyful are so because they have obtained the joy of happiness. Those called delighting in transformation are so because they transform desires and show joy. Those called controlling others' transformations are so because they have power over the realms transformed by others. As the venerable Maudgalyāyana's son said, I saw beings burning, intensely burning, universally intensely spreading and burning, becoming a single flame. It is said that it is like that because it was seen in the sky of Rajagriha, which indicates the source. As it says, having fully cultivated the first dhyana in small, medium, and large, etc. If the Great Brahma is also a result of the first dhyana, then what is the result of the special dhyana? Its result is another place, where the qualities become most excellent, belonging only to the Great Brahma and others. Just like the quiet places of villages and businesses, it is established in the present, and wherever one cultivates it, one will be born in the Great Brahma and other realms. Then, since it is more excellent than the first dhyana, its result will only obtain other results. How will it not become the place of the second dhyana? Because the classification of the four dhyanas includes the first dhyana, this argument is not established. If it is said that special dhyana is different from the first dhyana because there are differences in the results of lifespan, body, and abandonment, etc., then in that case, the Brahma leaders are also different from the Brahma retinue because of the differences in lifespan and body, etc., so they will not be the result of the first dhyana. The classification of the form realm is that those born in the first dhyana are called Brahma and others because they have eliminated sinful dharmas.
Chinese
呀，是因为他们行于舍弃罪恶之法。小光等更高的没有，因为已经舍弃了。第二禅定以名为光增长而区分。第三禅定以名为善，以安乐之精华而区分，因为那是极度寂静，所以名为善。第四禅定以从有色者中成为最殊胜的功德而区分，那些也从进入的方面开始有三种。从返回的方面开始有五种。从不住于二者开始则有一种。或者从不净、净、混合和净开始，如前一样。其中，名为梵众诸天，众是指集合，梵天众是指梵天的眷属。因为有它，所以名为梵众诸天，譬如说有杖者一样。名为梵前导诸天，是因为成为梵天的前导，所以名为梵前导诸天。名为大梵诸天，是因为从一般的梵天中成为最殊胜的，所以名为大梵诸天。名为小光诸天等，是因为光的范围和明亮等小，以及只有范围，以及以普遍明亮之义有二者，按顺序连接。名为少善诸天等也同样连接。名为无云诸天，是因为他们的住所不是从其他禅定中产生，没有像云一样。名为福生诸天，是因为他的慈爱殊胜，是对殊胜福德的出生者说的。名为广果诸天，是因为是果实中的殊胜。名为无烦诸天，是因为修习禅定微小，是对具有烦恼的微小且不稳固的禅定说的。名为无热诸天，是因为没有后悔。名为现喜诸天，是因为身体接近寂静，是对安乐显现说的。名为善现诸天，是因为见解非常清净。名为色究竟天，是因为他们以水宽等功德，不成为任何之
English
Ya, it is because they practice abandoning sinful dharmas. The higher ones, such as Lesser Light, do not exist because they have already been abandoned. The second dhyana is distinguished by the increase of what is called light. The third dhyana is distinguished by what is called virtue, by the essence of bliss, because it is extremely peaceful, therefore it is called virtue. The fourth dhyana is distinguished by becoming the most excellent quality among the form possessors, and those also begin from the aspect of entering, there are three kinds. Starting from the aspect of returning, there are five kinds. Starting from not abiding in both, there is one kind. Or starting from impure, pure, mixed, and pure, it is the same as before. Among them, the so-called Brahma Assembly Gods, assembly means collection, the Brahma assembly is the retinue of Brahma. Because it exists, it is called Brahma Assembly Gods, like saying one with a staff. The so-called Brahma Retinue Gods, because they become the retinue of Brahma, therefore they are called Brahma Retinue Gods. The so-called Great Brahma Gods, because they become the most excellent among the ordinary Brahmas, therefore they are called Great Brahma Gods. The so-called Lesser Light Gods and so on, because the scope and brightness of light are small, and there is only scope, and because there are two meanings of universally bright, connect them in order. The so-called Lesser Virtue Gods and so on are also connected in the same way. The so-called Cloudless Gods, because their abode is not produced from other dhyanas, and there is nothing like a cloud. The so-called Fortunate Birth Gods, because his love is excellent, it is said to be born of excellent merit. The so-called Great Fruit Gods, because it is the most excellent of fruits. The so-called No Affliction Gods, because the practice of dhyana is small, it is said to be a small and unstable dhyana with afflictions. The so-called No Heat Gods, because there is no regret. The so-called Manifest Joy Gods, because the body is close to tranquility, it is said to be the manifestation of bliss. The so-called Beautiful Appearance Gods, because the view is very pure. The so-called Akanistha Gods, because they do not become under any of the qualities such as water width,
Chinese
因此称之为色究竟天。称之为大自在，是因为获得了法的自在。说完全修习十地后往生何处，那是因为那里仍有遗漏。或者说，也可能没有任何其他的处所，这是因为对于无色者来说，没有地方可以居住。那么，这些的上方和下方又如何呢？因为众生的寿命等果的差别，以及离欲的差别，以及入定的差别。说无色界是其他四处，有些人说，无色界存在于器皿中，因为器皿是由所有众生的共同业力所显现的。众生是无色的，因为是远离色想的入定的果报，因此才说或者说没有任何其他的处所。这是因为这是住于长老僧团大众部的恩德，因为这是分别其他处所的场合，或者也因为吟唱说没有任何其他的处所，所以我们无法争辩。因为也清楚地显示了经的出处，所以是随顺他人的说法。人们的五十年，就是四大天王天众的一天，这是为了容易计算，所以是从太阳的运行来计算的。说梵众天的众生的寿命，是以二十中劫为一劫来计算的一劫，这是为了平等计算。说一劫，是因为经部里这样说的。其中，人和畜生和饿鬼的身体，就变成尸体而留下了，这是就存在而言的。因为化生者没有这种情况。诸天将经历死亡和堕落的痛苦，这是指在欲界享乐的众生。由于业力所生的各种兵器依次出现，互相击打。
English
Therefore, it is called Akanistha. It is called Mahāśvara because it has attained the freedom of Dharma. To say where one is born after completely cultivating the ten bhūmis, it is because there are still omissions there. Or, it may be that there are no other places, because for the formless ones, there is no place to live. Then, how are the upper and lower parts of these? Because of the difference in the fruits of beings' lives, etc., and the difference in detachment from desire, and the difference in samādhi. To say that the formless realm is the other four places, some say that the formless realm exists in the vessel, because the vessels are manifested by the common karma of all beings. Beings are formless, because they are the result of samādhi that is free from the perception of form, so it is said that there are no other places. This is because it is the grace of the Sthavira Mahāsāṃghika school, because this is the occasion to distinguish other places, or also because it is sung that there are no other places, so we cannot argue. Because the source of the sūtra is also clearly shown, it is following the words of others. Fifty years of human beings is one day of the gods of the Four Great Kings, this is to make it easy to calculate, so it is calculated from the movement of the sun. The lifespan of the beings of the Brahmā assembly is one kalpa, which is calculated as one kalpa for every twenty intermediate kalpas, this is for equal calculation. To say one kalpa is because it is said so in the Sutra Pitaka. Among them, the bodies of humans, animals, and pretas become corpses and remain, this is in terms of existence. Because there is no such situation for those who are born by transformation. The gods will experience the suffering of death and falling, this refers to the beings who enjoy themselves in the desire realm. Various weapons born from karma appear in sequence and strike each other.