English
English version: Nirmāṇarati (化自在天), is the third among those born in the desire realm. 'Here, there are sentient beings' refers to those sentient beings who, in terms of ultimate and true meaning, are unattainable and unapproachable, neither existent nor nonexistent, but merely, based on the aggregates (skandha), elements (dhātu), and sense bases (āyatana), through the false designation of perception (saṃjñā) and other perceptions, are considered as 'sentient beings' (sattva), 'nara' (那罗, human), 'manomaya' (意生, mind-born), 'kumāra' (儒童, youth), 'jīva' (命者, life), 'jāta' (生者, born), 'poṣaka' (养者, nourisher), 'puruṣa' (士夫, man), 'pudgala' (补特伽罗, individual). Therefore, it is said that there are sentient beings who delight in experiencing the present. 'The excellent objects of desire' refers to those sentient beings who constantly delight in enjoying, protecting, accumulating, entrusting, and settling, the objects of desire that appear according to their inherent birth. 'They are rich, noble, and freely moving in the present excellent objects of desire' refers to those sentient beings who, regarding what they enjoy, protect, accumulate, entrust, and settle, the objects of desire that appear according to their inherent birth, have power, attain freedom, and enjoy at will. 'Those who are entirely human' indicates all humans. 'A portion of the gods' indicates the lower four heavens of the desire realm. 'The first' refers to, according to calculation, gradual progression, sequential order, continuous succession, and order, this is the first. 'Born in the desire realm' refers to this heaven being born in the desire realm. 'Furthermore, there are sentient beings' refers to those sentient beings who, in terms of ultimate and true meaning, are unattainable, as explained extensively before. 'Delighting in enjoying the excellent objects of desire transformed by themselves' refers to the Nirmāṇarati (乐变化天) gods who create and increase such kinds of actions. Through these actions, according to what they love, they transform various matters such as men and women and entertain themselves, that is, if goddesses transform into gods and entertain themselves, or if gods transform into goddesses and entertain themselves. 'They are rich, noble, and freely moving in the excellent objects of desire transformed by themselves' refers to the Nirmāṇarati gods who create and increase such kinds of actions. Through these actions, according to what they love, they transform various matters such as men and women, and regarding these matters, they have power, attain freedom, and enjoy at will. 'Those who delight in transformation' indicates all the Nirmāṇarati gods. 'The second' refers to, according to calculation, gradual progression, sequential order, continuous succession, and order, this is the second. 'Born in the desire realm' refers to this heaven being born in the desire realm. 'Furthermore, there are sentient beings' refers to those sentient beings who, in terms of ultimate and true meaning, are unattainable, as explained extensively before. 'Delighting in enjoying the excellent objects of desire transformed by others' refers to the Paranirmitavasavarti (他化自在天) gods who create and increase such kinds of actions. Through these actions, they and --------------------------------------------------------------------------------
Chinese
诸他化自在天虽同一类身、同一趣、同一生、同一进趣，而有高下胜劣差别。诸下劣天子化作种种色声香味触诸妙欲境，令高胜天子于中受用。彼于他化诸妙欲境富贵自在转者，谓他化自在天造作增长如是类业，彼由此业随所爱乐，令他下劣天子化作种种色声香味触诸妙欲境，彼高胜天子于此欲境有势力得自在随意受用。譬如梵天虽同类、同一趣、同一生、同一进趣，而有高下胜劣差别，谓梵众天下劣、梵辅天高胜，梵辅天下劣、大梵天高胜。他化自在天亦复如是，造作增长如是类业，彼由此业，广说如前。谓他化自在天者，显一切他化自在天。是第三者，谓随算数渐次顺次相续次第，此居第三。欲生者，谓此于欲界生。 三乐生者，有诸有情，即如是身，离生喜乐之所滋润遍滋润、适悦遍适悦、充满遍充满，滋润乃至遍充满已安乐而住，谓梵众天，是第一乐生。有诸有情，即如是身，定生喜乐之所滋润遍滋润、适悦遍适悦、充满遍充满，滋润乃至遍充满已安乐而住，谓极光净天，是第二乐生。有诸有情，即如是身，离喜之乐之所滋润遍滋润、适悦遍适悦、充满遍充满，滋润乃至遍充满已安乐而住，谓遍净天，是第三乐生。此中有诸有情者，谓诸有情谛义胜义不可得不可近得非有非现有，但于诸蕴界处，由想等 现代汉语译本 诸他化自在天（Paranirmitavasavara，欲界六天之首）虽然属于同一类身、同一趣（gati，轮回的去处）、同一生（jati，出生）、同一进趣（进升的途径），但仍有高下胜劣的差别。一些地位较低的天子会化作种种美妙的色、声、香、味、触等欲境，供地位较高、更胜一筹的天子享用。那些在其他天所化现的妙欲境中，享受富贵自在的天人，是因为他化自在天造作增长了这样的业。他们凭借此业，随心所欲地让地位较低的天子化作种种色、声、香、味、触等妙欲境，而那些地位高胜的天子便能在此欲境中，凭借势力获得自在，随意享用。譬如梵天（Brahma，色界天的总称）虽然同属一类、同一趣、同一生、同一进趣，但仍有高下胜劣的差别，例如梵众天（Brahmakayika）地位较低，梵辅天（Brahmapurohita）地位较高；梵辅天地位较低，大梵天（Mahabrahma）地位较高。他化自在天也是如此，他们造作增长了这样的业，凭借此业，详细的解说如前所述。所谓他化自在天，是指一切他化自在天。这是第三种情况，指的是按照算数的渐次、顺次、相续的次第，他化自在天位居第三。所谓欲生，是指此天属于欲界所生。 三乐生是指，有些有情，以这样的身体，被远离（粗重）所生的喜乐所滋润、普遍滋润、适悦、普遍适悦、充满、普遍充满，被滋润乃至普遍充满后安乐地居住，指的是梵众天，这是第一种乐生。有些有情，以这样的身体，被禅定所生的喜乐所滋润、普遍滋润、适悦、普遍适悦、充满、普遍充满，被滋润乃至普遍充满后安乐地居住，指的是极光净天（Abhasvara），这是第二种乐生。有些有情，以这样的身体，被远离喜（受）的乐所滋润、普遍滋润、适悦、普遍适悦、充满、普遍充满，被滋润乃至普遍充满后安乐地居住，指的是遍净天（Subhakrtsna），这是第三种乐生。这里面所说的有情，是指有情在真谛胜义上是不可得、不可近得、非有非现有的，只是在诸蕴（skandha，构成个体的要素）、界（dhatu，构成要素的分类）、处（ayatana，感觉的来源）上，由想等（概念）所建立。
English
English version Although the Paranirmitavasavara Devas (the highest of the six desire realm heavens) belong to the same class of beings, the same gati (destination of rebirth), the same jati (birth), and the same means of advancement, there are still differences in rank and superiority. Some lower-ranking devas transform various exquisite objects of sense desire, such as forms, sounds, smells, tastes, and tactile sensations, for the enjoyment of higher-ranking, more superior devas. Those who enjoy wealth and freedom in the delightful sense objects transformed by others, the Paranirmitavasavara Devas, create and increase such karma. By this karma, according to their desires, they cause lower-ranking devas to transform various exquisite objects of sense desire, such as forms, sounds, smells, tastes, and tactile sensations, and the higher-ranking devas, by their power, attain freedom and enjoy these sense objects at will. For example, although the Brahmas (general term for the form realm heavens) belong to the same class, the same gati, the same jati, and the same means of advancement, there are still differences in rank and superiority. The Brahmakayika Devas are lower in rank, and the Brahmapurohita Devas are higher; the Brahmapurohita Devas are lower in rank, and the Mahabrahma Devas are higher. The Paranirmitavasavara Devas are also like this; they create and increase such karma, and the detailed explanation of this karma is as described before. The term 'Paranirmitavasavara Devas' refers to all Paranirmitavasavara Devas. This is the third case, referring to the fact that, according to the gradual, sequential, and continuous order of enumeration, the Paranirmitavasavara Devas are in the third position. The term 'desire-born' refers to the fact that this heaven belongs to the desire realm. The 'three joy-born' refer to some sentient beings who, with such a body, are nourished, universally nourished, delighted, universally delighted, filled, universally filled by the joy born of detachment (from coarseness), and after being nourished and universally filled, dwell in peace. This refers to the Brahmakayika Devas, which is the first joy-born. Some sentient beings, with such a body, are nourished, universally nourished, delighted, universally delighted, filled, universally filled by the joy born of dhyana (meditation), and after being nourished and universally filled, dwell in peace. This refers to the Abhasvara Devas, which is the second joy-born. Some sentient beings, with such a body, are nourished, universally nourished, delighted, universally delighted, filled, universally filled by the joy born of detachment from joy (feeling), and after being nourished and universally filled, dwell in peace. This refers to the Subhakrtsna Devas, which is the third joy-born. The 'sentient beings' mentioned here refer to the fact that sentient beings, in terms of ultimate truth, are unattainable, unapproachable, neither existent nor non-existent, but are merely established on the skandhas (aggregates constituting the individual), dhatus (elements constituting the classification), and ayatanas (sources of sensation) by thought and so on. --------------------------------------------------------------------------------
Chinese
想假言说转，谓为有情、那罗、意生、儒童、命者、生者、养者、士夫、补特伽罗，由斯故说有诸有情。即如是身者，身名为身、身业亦名身、身根亦名身、五有色根亦名身、四大种聚亦名身，今此义中意说四大种聚身，故说即如是身。离生喜乐者，谓初静虑中所可得乐平等受受所摄，是名离生喜乐。之所滋润遍滋润、适悦遍适悦、充满遍充满者，谓梵众天于此离生喜乐随欲而得无艰无难，即此离生喜乐，起等起、生等生，聚集出现，能令如是四大种聚身，滋润遍滋润、适悦遍适悦、充满遍充满。滋润乃至遍充满已安乐住者，谓彼尔时由离生喜乐，身心无苦恼安乐而住。如世尊于《分别生记经》中说：苾刍当知，如修定者从此处没生梵众天，数现受离生喜乐。彼先住此入初静虑，亦数现受离生喜乐。彼先后所受离生喜乐无异无差别，依定等故。谓先此间于初静虑若习若修若多所作，后方生彼梵众天故。二所受离生喜乐品类相似，谓梵众天者显初静虑。梵众等天是第一者，谓随算数渐次顺次相续次第，此居第一。乐生者，谓此生处长时受安隐乐，离苦乐、乐受乐，故名乐生。复次有诸有情者，谓诸有情谛义胜义不可得，广说如前。即如是身者，身名为身，乃至广说。定生喜乐者，谓第二静虑中所可得乐平等受受所摄，是 现代汉语译本 想假言说转，称之为有情（Sattva，指众生）、那罗（Nara，人）、意生（Manomaya，意所化生）、儒童（Kumāra，童子）、命者（Jīvin，有生命者）、生者（Jāta，已出生者）、养者（Poṣaka，养育者）、士夫（Puruṣa，丈夫）、补特伽罗（Pudgala，人），因为这个缘故说有诸有情。就像这个身体，身体名为身，身体的行为也名为身，身体的根也名为身，五种有色根也名为身，四大种的聚合也名为身，现在这个意义中指的是四大种聚合的身，所以说就像这个身体。远离生所带来的喜乐，指的是在初禅中所能得到的快乐，平等地感受，被感受所包含，这叫做离生喜乐。所滋润而普遍滋润，所适悦而普遍适悦，所充满而普遍充满，指的是梵众天（Brahmakāyika-deva）对于这种离生喜乐，随心所欲地得到，没有困难。这种离生喜乐，生起等同于生起，产生等同于产生，聚集出现，能够让这样的四大种聚合的身，滋润而普遍滋润，适悦而普遍适悦，充满而普遍充满。滋润乃至普遍充满后安乐地住着，指的是他们那时因为离生喜乐，身心没有苦恼，安乐地住着。正如世尊在《分别生记经》中说：‘比丘应当知道，像修定的人从这里去世后生到梵众天，多次显现感受离生喜乐。他们先前住在这里进入初禅，也多次显现感受离生喜乐。他们先后所感受的离生喜乐没有不同也没有差别，因为依靠禅定等等的缘故。’指的是先前在这里对于初禅如果习、如果修、如果多所作，之后才生到梵众天。两种所感受的离生喜乐品类相似，梵众天显示的是初禅。梵众等天是第一，指的是随着算数、渐次、顺次、相续、次第，这里居于第一。乐生，指的是这个生处长时间地感受安稳的快乐，远离苦乐、乐受乐，所以叫做乐生。再次，有诸有情，指的是诸有情的谛义、胜义是不可得的，详细的解说如前。就像这个身体，身体名为身，乃至广说。定生喜乐，指的是在第二禅中所能得到的快乐，平等地感受，被感受所包含，是