大般涅槃經集解 67.86

67.86

案僧亮曰：煖通三界，有七十三人。但言色界，明非一切有也。六行者，無常苦因集生緣也。僧宗曰：不言欲界一向不得煖觀，少故言不耳。遮其一切有難，作此答也。寶亮曰：要得上地定，方能作煖法也。何以然？定位在上地故也，非欲界不能、獨色界能。下自出七十三人，通三界盡能作煖觀也。又一解：以果來繫因，欲界直修攝身口，得人天樂果，名身行報。色界心靜，不馳蕩外緣，名心行報。故知是上果法也。言欲界有定者，是根本禪定方便。但携利根人能，即用此攝入無漏也。色界雖有禪定能作煖法，要是內弟子，非外道也。若具十六行方成煖法，外道唯能作十六行中之二，及苦下初門之四，云何成煖法觀耶？

Sengliang states: Heat extends through the three realms and comprises seventy-three kinds of persons. Mentioning only the form realm clarifies that it is not possessed by all. The six aspects are impermanence, suffering, cause, origination, arising, and condition. Sengzong states: It is not that the desire realm categorically cannot attain the contemplation of heat; rather, because they are few, it says 'not'. This reply is made to refute his challenge that all possess it. Baoliang states: One must attain the concentration of higher realms before one can cultivate the dharma of heat. Why so? Because the stage of concentration is in the higher realms; it is not that the desire realm is incapable while the form realm alone is capable. Below, the seventy-three persons are set forth, who across the three realms are all capable of cultivating the contemplation of heat. Another explanation: linking the cause by means of the fruit, the desire realm directly cultivates and restrains body and speech, attaining the pleasant fruit of humans and gods, which is called the retribution of bodily action. In the form realm the mind is tranquil, not dispersing into external conditions, which is called the retribution of mental action. Hence we know it is a dharma of higher fruits. Saying that there is concentration in the desire realm refers to the upāya of the fundamental dhyāna concentration. Only sharp-rooted people are capable of taking this to enter the undefiled. Although the form realm has dhyāna concentration that can produce the dharma of heat, they must be internal disciples and not externalists. If one completes the sixteen aspects, only then is the dharma of heat perfected; externalists can only cultivate two of the sixteen aspects and the four under the initial gate of suffering—how could they perfect the contemplation of the dharma of heat?