大般涅槃經集解 65.16

65.16

案僧亮曰：說羅漢果也。欲界無在，羅漢也。三界定皆能修第一法，入見諦道，唯除非想一地。下三皆欲能，佛隨事異說，而或者各當所聞，偏執生諍也。修第一法時，能伏見結名遠離；未見四諦，未究竟斷故，未得解脫，在於初禪。至第四禪者，欲界定少慧多，無色定多慧少，色界定慧等易用，故說其易處也。或者便謂上下皆不能也。得阿那含果者，此經無超越說。得第三果者，三空下結已經伏斷，見真諦時無漏觀利，雖經初果，終不住也。今說其住處耳。僧宗曰：第九諍論也。若論正義，欲界心及四禪心，悉能作世第一法觀也。三空亦可得有，但此地心難用，是以人不從難，多取易。地地皆悉是伏結，爾時未得真無漏。若利根者，身在欲界，悉能懸滿上地心，能伏上地結也。鈍根者，未必能爾，要須次第生也。為利根故，說第一法在欲界。不解佛意，謂一向欲界，不得用禪地心也。若聞說四禪作四法觀，為從根本地心，謂一向不用欲界，乖中道故，所以諍也。寶亮曰：理而談者，三界心盡，得作第一法也。自有入未得八禪，但得欲界電光定，仍用此定作假名法空觀。故佛說此人，即用欲界心作也。自有得八禪定作假名法空者。復自有人，先伏結至三空，於彼地遇聖，即用三空定作第一法者。而或者不解，亦聞欲界心作，便言上二界不得；聞上三界得作，復言欲界不得，故成諍也。智秀曰：二界皆得作第一法也。明駿案：上來所釋，皆依《成實論》義也。若依數義，唯二界得作耳，彼四空定一向不得。何者？謂從上品忍以上，猶不得緣；況第一法，似無漏者而當得作耶？義相食，詳之明哲耳。

Sengliang comments: This speaks of the fruit of arhatship. It has nowhere to abide in the desire realm, being an arhat. The absorptions of the three realms can all cultivate the supreme worldly dharma and enter the path of seeing the truths, with the sole exception of the stage of neither-perception-nor-non-perception. The lower three can all be done in the desire realm; the Buddha taught differently according to circumstances, but the confused each take what they heard, clinging one-sidedly and generating disputes. When cultivating the supreme worldly dharma, being able to suppress the fetters of views is called 'far removed'; not yet having seen the four truths and not yet having definitively severed them, one has not yet attained liberation, residing in the first dhyāna. As for 'up to the fourth dhyāna', the desire realm has little concentration and much wisdom, the formless realm has much concentration and little wisdom, and the form realm has equal concentration and wisdom and is easy to apply; therefore its easy stages are taught. The confused then assume that neither the higher nor the lower realms are capable. As for 'attaining the fruit of anāgāmin', this sūtra has no doctrine of skipping stages. For those who attain the third fruit, the lower fetters of the three formless stages are already suppressed and severed; when seeing the true truth, their undefiled contemplation is sharp, and although passing through the first fruit, they never abide there. Here it merely states where they abide. Sengzong says: This is the ninth disputed thesis. In terms of the correct doctrine, both the desire-realm mind and the four dhyāna minds can all make the contemplation of the supreme worldly dharma. It can also occur in the three formless absorptions, but the minds in those stages are difficult to employ; therefore, practitioners do not follow the difficult but mostly take the easy. Every single stage merely suppresses the fetters; at that time one has not yet attained true undefiledness. If one is of sharp faculties, while one's body is in the desire realm, one can fully anticipate the minds of higher stages and suppress the fetters of higher stages. Those of dull faculties cannot necessarily do so; they must take birth sequentially. For the sake of the sharp-rooted, it is taught that the supreme worldly dharma is in the desire realm. Failing to understand the Buddha's intention, they claim it is solely in the desire realm and that one cannot use the mind of the dhyāna stages. If they hear it taught that the four dhyānas perform the contemplation of the four dharmas, taking it to be from the fundamental stage mind, they claim that one definitely cannot use the desire realm; contradicting the middle path, disputes arise. Baoliang says: Speaking from principle, when the minds of the three realms are exhausted, one is able to perform the supreme worldly dharma. There are those who have not yet attained the eight dhyānas, but only the lightning-like concentration of the desire realm, and still use this concentration to contemplate the emptiness of dharmas as conventional designations. Therefore the Buddha taught that such a person uses the desire-realm mind to perform it. There are also those who have attained the eight dhyāna concentrations to contemplate the emptiness of dharmas as conventional designations. There are further those who have previously suppressed fetters up to the three formless stages, encounter the sage in that stage, and immediately use the three formless concentrations to perform the supreme worldly dharma. Yet the confused do not understand: hearing that it is performed with the desire-realm mind, they say that the upper two realms cannot; hearing that the upper three realms can perform it, they again say that the desire realm cannot; hence disputes are formed. Zhixiu says: Both realms can perform the supreme worldly dharma. Mingjun comments: The explanations above all rely on the doctrine of the Tattvasiddhi-śāstra (*Ch'eng-shih lun). If one relies on the Abhidharma doctrine, only two realms can perform it; the four formless concentrations definitely cannot. Why? Because even from the superior patience upward, one cannot take them as objects; how much less could the supreme worldly dharma, which resembles the undefiled, be performed there? The doctrines conflict; let the discerning examine this.