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阿難。此中復有五不還天。於下界中九品習氣。俱時滅盡。苦樂雙忘。下無卜居。故於捨心眾同分中。安立居處。
「阿難，此中復有」：在四禪天裏邊還有「五不還天」，這五不還天都是聖人所居的地方，和以前那個初禪、二禪、三禪、四禪完全不同。五不還天都是證阿羅漢果的人住的地方，和前邊那個四禪天是不同的。「於下界中」：在這以下的界中。「九品習氣，俱時滅盡」：有九品的習氣；這九品習氣想要知道，可以看一看佛學辭典，那講大多了。這九品的習氣同時滅盡，苦樂就雙亡了，苦樂也沒有了。「下無卜居」：在下界的地方就沒有可住的地方了。「故於捨心眾同分中」：所以在這個捨心，和大眾相同的，同等這種身份的時候。「安立居處」：在虛空裏有雲，雲為大地，這一些個聖人都居住在這個地方，這就是五不還天的一個位置。
阿難。苦樂兩滅。鬥心不交。如是一類。名無煩天。
「阿難」：阿難！這五不還天都是什麼呢？第一，「苦樂兩滅」。這種天，苦樂二種的心都滅了。「鬥心不交」：也不想著苦心，也不生念樂心，這叫鬥心不交。你要是想苦想樂，這都好像鬥爭似的，現在苦樂心都沒有了，所以鬥心不交，鬥心沒有了。「如是一類名無煩天」：沒有一切的煩惱了。
機括獨行。研交無地。如是一類。名無熱天。
「機括獨行」：機，就是前邊無煩天這一類的人，這一類的人又叫機；括，就是包括。這種的機，包括在這個獨行。在無煩天上邊，他們又能「研交無地」。前邊那個鬥心不交，沒有這個念頭了，或者有的時候，會少少的有一點這個交。現在「研交無地」，一切也不能起這種的念，也不能生這種的心了，沒有時候可以生這個念，生這個心。「如是一類，名無熱天」：像這樣子一類的天人，因為他時時都得到清涼了，所以叫無熱天。
十方世界。妙見圓澄。更無塵象。一切沈垢。如是一類。名善見天。
「十方世界，妙見圓澄」：他這個見非常微妙，不但微妙而且又圓滿澄清，不是混雜其他的染污見。「更無塵象」：為什麼說它是圓澄呢？因為它沒有塵象了，一切染污法都滅了。「一切沈垢」：一切泥垢和一切塵沙和無明，這些個垢也都清。「如是一類，名善見天」：像這樣的天人，名字就叫善見天。
精見現前。陶鑄無礙。如是一類。名善現天。
「精見現前」：前邊善見天，所見一切皆善；現在精見現前，無論看見什麼都比以前那個超勝，比以前那種的天清淨得多，所以精見現前。「陶鑄無礙」：什麼叫陶？陶就是中國的陶瓷，燒碗燒盤子的窯叫陶；鑄就是打鐵的，用鎚子打鐵叫鑄。現在陶鑄什麼呢？陶鑄聖人的心性。無礙，一切都自在了，一切都無礙了。「如是一類，名善現天」：這個名字叫善現天。
究竟群幾。窮色性性。入無邊際。如是一類。名色究竟天。
「究竟群幾」：究竟也就是徹底的意思，就是圓滿的意思。群幾，就是一切的預兆、預機。「窮色性性」：窮色性的性，再窮空性的性。前邊那個性是色性的性；後邊那個性是空性的性，窮竟了色性和空性之性。「入無邊際」：到無邊無際這種的境界。「如是一類，名色究竟天」：像這一類，這是到色究竟，色性的究竟了，名字就叫色究竟天。
阿難，此不還天。彼諸四禪四位天王。獨有欽聞。不能知見。如今世間矌野深山。聖道場地。皆阿羅漢所住持故。世間麤人所不能見。
「阿難，此不還天」：阿難！這五不還天所住的天人。「彼諸四禪，四位天王」：那四禪天的首領。「獨有欽聞」：他們才知道有五不還天的聖人在這兒住，其餘的人不能知道；其餘一般的凡夫都「不能知見」，不能知道這五不還天有天人在那兒住。「如今世間曠野深山，聖道場地」：就好像現在這個世間，在深山曠野人所不能到的地方，聖人的道場的地方。「皆阿羅漢，所住持故」：那個地方所住的都是阿羅漢，都是大菩薩，他們在住持那個地方。
「世間麤人，所不能見」：世間所有一切的麤人，他們是永遠都不會見到這些個阿羅漢、大菩薩的；雖然都是在同一個世界上住著，但是他看不見的。這五不還天，也和這個世界住在深山曠野的這些阿羅漢是一樣的，四禪天的天人不知道他們在什麼地方住。
待續
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Sutra:
"Beyond these, Ananda, are the Five Heavens of No Return. For those who have completely cut off the nine categories of habits in the lower realms, neither suffering nor bliss exist, and there is no regression to the lower levels. All whose minds have achieved this renunciation dwell in these heavens together.
Commentary:
Beyond these, Ananda, are the Five Heavens of No Return. These upper five heavens are sometimes considered to be among the heavens of the Fourth Dhyana. However, these five are the dwelling places of sages, and thus are completely different from the heavens of the first, second, third, and fourth dhyanas. Beings who have realized the fruition of Arhatship reside in the Five Heavens of No Return.
For those who have completely cut off the nine categories of habits in the lower realms, neither suffering nor bliss exist, and there is no regression to the lower levels. If you want to know more about the nine categories of habits, you can look in the Buddhist dictionaries and find a lot of information on them. When those nine categories are simultaneously obliterated, suffering and bliss both cease to exist. When that happens, they no longer have any place to dwell in the lower realms.
All whose minds have achieved this renunciation dwell in these heavens together. A multitude of beings reach this level of renunciation and all dwell in space on clouds, taking clouds as their "land." Those who dwell there are sages who have reached the level of the Five Heavens of No Return.
Sutra:
"Ananda, those who have ended suffering and bliss and who do not get involved in the contention between the two are in the Heaven of No Affliction.
Commentary:
Ananda, those who have ended suffering and bliss and who do not get involved in the contention between the two are in the Heaven of No Affliction. They do not have thoughts of suffering or bliss, so there is no involvement in the struggle between the two. Those who don't experience this battle between suffering and bliss "are in the Heaven of No Affliction." The beings in this heaven have no afflictions.
Sutra:
"When the mind and states are disengaged, even the thought of investigating that involvement is gone. Such beings are in the Heaven of No Heat.
Commentary:
When the mind and states are disengaged, even the thought of investigating that involvement is gone. In the first of the Five Heavens of No Return, they did not get involved in the contention between thoughts of suffering and bliss. They were basically devoid of such thoughts, although occasionally they might get a little bit involved in such thoughts. But at this level, in the Heaven of No Heat, there is no longer any basis for such thoughts to arise. They simply cannot give rise to such thoughts.
Such beings are in the Heaven of No Heat. The beings in this heaven are cool and refreshed at all times.
Sutra:
"Those whose vision is wonderfully perfect and clear, view the realms of the ten directions as free of defiling appearances and devoid of all dirt and filth. Such beings are in the Heaven of Good View.
Commentary:
Those whose vision is wonderfully perfect and clear, view the realms of the ten directions as free of defiling appearances and devoid of all dirt and filth. Their vision is subtle and wonderful as well as being absolutely clear—not turbid or confused. Their view contains no defiling opinions. Their vision is said to be perfect and clear because it contains no defilement. All defiling dharmas are extinguished. Ignorance and delusions as numerous as dust and sand have been cleared away.
Such beings are in the Heaven of Good View.
Sutra:
"Those whose essence of seeing has manifested are able to transform at will without obstruction. Such beings are in the Heaven of Good Manifestation.
Commentary:
Those whose essence of seeing has manifested are able to transform at will without obstruction. In the Heaven of Good View, beings regard everything as good. Now, with the manifestation of the essence of seeing, everything they see is far superior to anything they have ever seen before. This heaven is much purer than the heavens already described. The word translated as "transform" literally refers to the process of smelting, molding, and fashioning. It's like the fire done in a kiln or the shaping done on an anvil. The mind and nature of a sage are being smelted, so that it becomes unobstructed and at ease in every way.
Such beings are in the Heaven of Good Manifestation.
Sutra:
"Those who exhaustively fathom the ultimate principle and the nature of form reach the border of emptiness. Such beings are in the Highest Heaven of the Form Realm.
Commentary:
Those who exhaustively fathom the ultimate principle and the nature of form reach the border of emptiness. They exhaust both the nature of form and the nature of emptiness, thus entering a boundless realm.
Such beings are in the Highest Heaven of the Form Realm. They have reached the ultimate level of form.
Sutra:
"Ananda, those in the Four Dhyanas, and even the rulers of the gods at those four levels, can only pay their respects through having heard of the beings in the Heavens of No Return; they cannot know them or see them, just as ordinary people of the world cannot see the places where the Arhats abide in holy Way-places deep in the wilderness and the mountains.
Commentary:
Ananda, those in the Four Dhyanas, and even the rulers of the gods at those four levels, can only pay their respects through having heard of
the beings in the Heavens of No Return. The leaders of the gods in the Heavens of the Four Dhyanas are the only ones who know of the presence of the sages in the Five Heavens of No Return. Others are not aware of their existence.
They, that is, all ordinary people, cannot know them or see them.
This is just as ordinary people of the world cannot see the places where the Arhats abide in holy Way-places deep in the wilderness and the mountains. The Bodhimandas of the sages are in places where people do not go. Those who dwell in such places are Arhats and great Bodhisattvas. Ordinary people never see these holy beings. Although they all live in the same world, people cannot see the sages. The beings in the Five Heavens of No Return are likened to the Arhats in the remote wilderness, in that the gods of the Four Dhyan Heavens do not know where those beings dwell.
To be continued
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