大般涅槃經集解 50.28

50.28

案僧亮曰：第五第六，天行功德也，而經文不出。依餘經，四禪是天行，此五是修禪之本也。僧宗曰：悉是定家之緣也。若諸根及生邊地者，何能修禪定耶？寶亮曰：第五功德，以五事為體。第一第二以離難故，能修定。第三第四以宿殖因緣故，天護人愛。第五事即是定果。即既解五事竟，德王今執昔教作難。昔言因布施故得此五事，今云何言因《大涅槃經》得五事耶？佛答云：昔日因布施得五事者，不定不常；今因涅槃得此五事，是定是常，乃至得無漏。故得知《法華》以前教，無入道者。若使有實得道，不應言非無漏。尋斯之語，當知無會理也。

Sengliang states: The fifth and sixth are the merits of heavenly practice, yet the text of the sūtra does not state this explicitly. Relying on other sūtras, the four dhyānas are heavenly practice, and these five are the basis of cultivating dhyāna. Sengzong states: All are conditions for dhyāna. If one's faculties [are defective] or one is born in border lands, how could one cultivate dhyāna and samādhi? Baoliang states: The fifth virtue takes five matters as its essence. The first and second, because of leaving difficulties, enable the cultivation of samādhi. The third and fourth, because of causes and conditions planted in past lives, are protected by devas and loved by humans. The fifth matter is precisely the fruit of samādhi. Having finished explaining the five matters, Virtue King now clings to the previous teachings to raise a challenge: 'In the past it was said that because of giving one attains these five matters; now why do you say that because of the Mahāparinirvāṇa Sūtra one attains the five matters?' The Buddha replies: 'In past days, attaining the five matters because of giving was indeterminate and impermanent; now, attaining these five matters because of nirvāṇa is determinate and permanent, and one even attains the undefiled.' Thus one knows that in the teachings prior to the Lotus Sūtra, none entered the Way. If there were any who genuinely attained the Way, it should not be said to be not undefiled. Examining these words, one should know that there was no accord with the principle.