大般涅槃經集解 68.16

68.16

案僧亮曰：一入無色界者即是上流分，為無色界故，是流中差別也。二樂智者，釋所以分四禪定慧等。無色定多慧少修等，樂慧不樂定。一內二外者內己身、外他身。中陰定慧雖弱，其道勇健，煩惱麁過患易見，獨得涅槃也。寶亮曰：次解第四門中第七人，但自初二門中第一現滅人，不解次六門中第六人，亦不釋。何以然？正言此人神根最利，能一身之中頓辯四果。其旨無曲，意易而不陳。如其不爾，亦莫測其由也。夫眾生所樂不同，若樂論議者，則生五淨居；若樂寂靜者，必生無色界也。

Sengliang states: 'One who enters the formless realm' is precisely a division of flowing upward; because of entering the formless realm, it is a distinction within the flow. 'Second, those who delight in wisdom' explains why the four dhyānas are divided into equal samādhi and prajñā. The formless realm has much samādhi and little prajñā; cultivating equality, they delight in wisdom and do not delight in samādhi. 'First, internal; second, external': internal is one's own body; external is others' bodies. Although samādhi and prajñā in the intermediate state are weak, their path is vigorous; afflictions are coarse and their faults easily seen, so they attain nirvāṇa alone. Baoliang states: Next, he explains the seventh person in the fourth gate; however, from the first person who attains extinction in the present among the initial two gates, he does not explain the sixth person in the subsequent six gates, nor does he comment on them. Why so? Because this person's spiritual faculties are the sharpest, able to instantly resolve the four fruits within a single lifetime. Its principle has no complexities, and its meaning is easy and needs no presentation. Were it not so, one could not fathom its reason either. Sentient beings' inclinations differ: if they delight in debate, they are born in the five pure abodes; if they delight in quietude, they are bound to be born in the formless realm.