大般涅槃經集解 64.72

64.72

案僧亮曰：煩惱有二種，一謂受生、二障禪定也。受生重故，修無漏斷，斷則不起。障定輕故，不修無漏，遇緣還起。是以退定起障，定煩惱也。不退無漏，不起受生煩惱也。雖不起煩惱而退禪定，故無漏不現在前也。譬室有毒蛇，因燈得見；雖燈滅不見，終不入室。諸法性空因定得見，雖退定不見，而不起煩惱也。或者聞定退，言無漏亦退；聞無漏不退，言定亦不退也。僧宗曰：第四諍論也。若四意止以還，未得正信，或時有退。入煖法已，一向不退，乃至羅漢也。若是無漏則不退，若是有漏或有退也。鈍根則退，利則不退也。無漏之性照理而生，一得不喪，但退有漏定，無漏不現前耳。寶亮曰：羅漢根有利鈍也。六住已來悉伏斷障定煩惱也，受生煩惱不復更起，猶如燋炭不復為木，但障定無知。既是伏斷，若利根者出無漏觀，欲還入即時得入。鈍根者出觀後，欲還入則難，更須作意方得入故，名為退也。或者羅漢退來，起欲界思惟，成須陀洹也。言不退者，謂禪定亦不退，所以成諍也。復有比丘名瞿坻（至）唱言如來定說無退。案僧亮曰：瞿提是那含人，六反退定，不得盡漏。第七修得恐失，故自害，未死之間，諸漏得盡。魔王謂是學人命終，乃遶其尸求覓其識。既不能得，白佛言：汝弟子未盡漏而死。佛答：此人永拔受根，已入涅槃也。六種羅漢，引退分為證也。僧宗曰：立退無漏義者，引此為據，謂羅漢果有漏無漏一切退也。

Sengliang comments: There are two kinds of defilements: first, those that cause rebirth; second, those that obstruct meditative absorption (dhyāna). Because defilements causing rebirth are heavy, one cultivates the undefiled [path] to sever them; once severed, they do not arise again. Because defilements obstructing meditative absorption are light, one does not cultivate the undefiled [path to sever them], and when encountering conditions, they arise again. Therefore, when meditative absorption regresses, defilements that obstruct meditative absorption arise. Since the undefiled is not regressed from, defilements causing rebirth do not arise. Although rebirth defilements do not arise, meditative absorption does regress, and thus the undefiled does not become manifest. For example, if there is a poisonous snake in a room, it is seen on account of a lamp; even though the lamp goes out and it cannot be seen, one still never enters the room. The emptiness of the nature of all dharmas is seen on account of meditative absorption; even though one regresses from meditative absorption and cannot see it, defilements do not arise. Those who are confused, hearing that meditative absorption regresses, say that the undefiled also regresses; hearing that the undefiled does not regress, they say that meditative absorption also does not regress. Sengzong says: This is the fourth disputed thesis. Below the four applications of mindfulness, where correct faith is not yet attained, there are times when regression occurs. Once one enters the stage of warmth (ūṣmagata), regression never occurs, up to arhatship. If it is undefiled, there is no regression; if it is defiled, there may be regression. The dull-rooted regress, while the sharp-rooted do not regress. The undefiled nature is born of illuminating the true principle; once attained, it is never lost; it is merely that when defiled meditative absorption regresses, the undefiled does not become manifest. Baoliang says: The faculties of arhats have sharp and dull distinctions. From the sixth abhirūḍha-bhūmi onward, defilements obstructing meditative absorption are all suppressed or severed, and defilements causing rebirth no longer arise, just as scorched charcoal can never again become wood; it is only ignorance obstructing meditative absorption [that remains]. Since it is merely suppressed and severed, if one is of sharp faculties, upon emerging from the undefiled contemplation, whenever wishing to re-enter, one can enter immediately. If one is of dull faculties, upon emerging from contemplation, when wishing to re-enter, it is difficult, and one must apply the mind again before being able to enter; hence it is called regression. The confused say that when an arhat regresses, he gives rise to desire-realm cogitation and becomes a srotāpanna. Those who say there is no regression maintain that meditative absorption also does not regress; thus a dispute is formed. [The sūtra continues:] 'Furthermore, there was a monk named Godhika...' up to '... proclaim that the Tathāgata definitively stated that there is no regression.' Sengliang comments: Godhika was an anāgāmin; six times he regressed from meditative absorption and could not exhaust his defilements. Cultivating and attaining it for the seventh time, fearing he would lose it, he killed himself; before his life was extinguished, his defilements were completely exhausted. The Demon King thought he had died as a learner (śaikṣa) and circled his corpse searching for his consciousness. Being unable to find it, he addressed the Buddha: 'Your disciple died without exhausting his defilements.' The Buddha answered: 'This person has permanently uprooted the root of rebirth and has already entered nirvāṇa.' The six types of arhats cite the category of regression as proof. Sengzong says: Those who establish the thesis of regression from the undefiled cite this as their basis, asserting that at the stage of arhatship, everything—both defiled and undefiled—regresses.