大般涅槃經集解 68.18

68.18

案僧亮曰：如是二人，一修薰禪；二則不修。修者則迴四禪中業，別異處受生。二不修者，則無斯業。如數經家作薰禪法云：從無漏心出，薰有漏善，使明理。若如斯，便聖人更起業。經云「何言聖人？畢故不造新。」當知今所論者，乃本是昔四禪中業，直是聖人運無漏力，自在能轉彼本業。若別處生，更無別因。問：何故爾？四禪中凡聖同所，每多諠雜，不能生深智慧故。所以迴此業，別餘處生。若生彼，則與凡報隔，便靜照在心，智慧日明。是以經稱樂論議者生五淨居也。既解六人竟，物還於向釋中涅槃者生兩疑故。

Sengliang states: As for these two persons, one cultivates fumigating dhyāna; the second does not cultivate it. Those who cultivate it redirect the karma of the four dhyānas to take birth in a distinctly different place. The second, who do not cultivate it, lack this karma. As the masters of the Abhidharma treatises formulate the method of fumigating dhyāna: emerging from the outflow-free mind, one fumigates mundane wholesome [states] so as to make the principle clear. If it were like this, then holy ones would produce further karma. The sūtra says: 'Why call them holy ones? They exhaust the old and do not create new.' One should know that what is discussed now originally belongs to the former karma of the four dhyānas; it is merely that the holy one exercises the power of the outflow-free, being able with mastery to transform that original karma. If born in a different place, there is no other distinct cause. Question: Why is it so? In the four dhyānas, ordinary beings and holy ones share the same place; there is often much noise and confusion, so deep wisdom cannot be generated. For this reason, they redirect this karma to be born in another place. If born there, they are separated from the retribution of ordinary beings, so quiet contemplation abides in the mind, and wisdom becomes brighter day by day. Hence the sūtra declares that those who delight in debate are born in the five pure abodes. Having finished explaining the six persons, people turned around and generated two doubts regarding the aforementioned explanation of nirvāṇa in the intermediate state.