大般涅槃經義記 10.14

10.14

廣中有三：一簡別異通彰其分齊、二釋名辨體、第三明其得人多少。初中，迦葉先問起發。問中執通以非其別，「一切眾生悉有煖法」立通非別。迦葉前聞觀因緣後方始得煖，是故立通非其別矣。「何以故」下，辨通破別，先徵、後辨。「如佛所說三種和合名為眾生」總舉昔說，「壽煖及識」別舉昔說。此說火大以之為煖，四大之中火大持故身不淤壞，以此功強故偏舉之。「煖」即是色、「識」即是心、「壽」非色心，三聚成生，故昔說此合為眾生。「若從是義，一切先有」明煖寬通。「云何說言因善友生」徵破別義。下佛答之，明今所說是局非通。四番釋之：一約人辨釋。「如汝所問至一闡提皆悉有之」彰通異別。「我今所說要因方便」簡別異通。「以是義」下，結非先說。「是故」已下，結非齊有。二約界辨釋。「如是煖法是色界法」彰別非通。「若言一切眾生有」下，破通成別。「欲界無」下，結非齊有。三約內道外道辨釋。「色界雖有非一切有」彰別非通。「何以」下釋，內有外無，故非一切。「以是」下結。四就內外約境辨釋。「一切外道觀六行」簡外異內。外道斷結攀上厭下，如斷欲結，先觀欲界一切有漏為苦為麁或復為障，觀初禪地為止為妙或復為出，名為六行。始觀之時六行俱觀，終成之時於上於下各觀一行不具觀六。「我諸弟子具足十六」彰內異外。言十六者，苦下有四，謂苦、無常、空與無我；集下有四，因、集、有、緣；滅下有四，盡、止、妙、出；道下有四，道、如、跡、乘。「是十六」下，結非齊有。

Within the broad explanation, there are three parts: first, distinguishing the specific from the general to reveal its boundary; second, explaining the name and discerning the essence; third, clarifying the number of persons who attain it. In the first part, Kāśyapa first asks to raise the matter. In his question, he clings to the general to reject the specific: "All sentient beings have the dharma of warmth" establishes the general to reject the specific. Kāśyapa previously heard that warmth is only attained after contemplating causes and conditions; therefore, he establishes the general to reject its specificity. From "Why is that?" downward, he discerns the general to refute the specific, first inquiring and then discerning. "Just as the Buddha said, the harmony of three things is called a sentient being" generally cites the past teaching; "lifespan, warmth, and consciousness" specifically cites the past teaching. This refers to the fire element as warmth; among the four great elements, because the fire element sustains it, the body does not decay. Because this function is powerful, it is specifically mentioned. "Warmth" is form, "consciousness" is mind, and "lifespan" is neither form nor mind. The three groups compose life; therefore, in the past it was said that their combination is a sentient being. "If one follows this meaning, all [beings] already possess it" explains that warmth is broad and general. "Why do you say that it arises dependent upon good friends?" queries and refutes the specific meaning. Below, the Buddha answers, clarifying that what is spoken of now is restricted and not general. He explains it in four turns: First, discerning and explaining in terms of persons. "As you ask, up to icchantikas all have it" reveals the general as distinct from the specific. "What I speak of now necessarily depends on expedient means" distinguishes the specific from the general. From "By this meaning" downward, he concludes that it is not what was spoken of previously. From "Therefore" downward, he concludes that they do not possess it equally. Second, discerning and explaining in terms of realms. "Such a dharma of warmth is a dharma of the form realm" reveals the specific and not the general. From "If one says that all sentient beings have it" downward, he refutes the general to establish the specific. From "The desire realm lacks it" downward, he concludes that they do not possess it equally. Third, discerning and explaining in terms of internal and external paths. "Although the form realm has it, not all have it" reveals the specific and not the general. The explanation from "Why?" downward shows that internal [practitioners] have it while external ones lack it, so not all have it. From "By this" downward concludes it. Fourth, discerning and explaining in terms of internal versus external with respect to objects. "All external paths contemplate the six practices" distinguishes the external from the internal. External paths sever fetters by clinging to the higher and reviling the lower. For instance, in severing the fetters of desire, they first contemplate all tainted things of the desire realm as suffering, coarse, or as an obstacle, and contemplate the ground of the first dhyāna as calm, subtle, or as escape; these are called the six practices. When first contemplating, they contemplate all six practices together; when ultimately accomplished, they contemplate only one practice for the higher and one for the lower, not contemplating all six completely. "My disciples are fully endowed with the sixteen" reveals the internal as distinct from the external. The sixteen are: under suffering there are four—suffering, impermanence, emptiness, and non-self; under accumulation there are four—cause, accumulation, origination, and condition; under cessation there are four—cessation, calm, subtle, and escape; under the path there are four—path, correct, practice, and conveyance. From "These sixteen" downward, he concludes that they do not possess it equally.