大般涅槃經義記 10.19

10.19

上來第二釋名辨體，下次明其得人多少。「得煗法人七十三種」總以標舉。次辨其相。有人從來未斷煩惱，此具縛人。初修入煗，即以為一。問曰：煗心其必依於未來禪起；彼禪起時應斷煩惱，云何得有具縛入煗？釋言：未必未來定心皆斷煩惱。有人修定初得住心是未來禪，未依此定作六行觀故不斷結，依此住心修起煗法名為具縛。依未來禪作六行觀斷欲界結，始從一品乃至九品即為九人，通前為十。進修等智斷初禪結至無所有，地地之中各有九品，為六十三，通前合為七十三人。非想一地無上可攀、等智不斷，所以不論。文中初言「欲界具十」，就欲總舉。「是人具惱」十中第一，「斷一至九」復為九人，通前十也。「如欲初禪至無所有亦復如是」明後六十三種人別。「是名」下結。

The above was the second, explaining the name and discerning the essence; next is clarifying the number of persons who attain it. "Persons who attain the dharma of warmth are of seventy-three kinds" generally introduces the topic. Next, he discerns their characteristics. There is a person who from the beginning has never severed defilements; this is a fully bound person. When first cultivating and entering warmth, that constitutes one. Question: The warmth mind must arise based on the threshold dhyāna; when that dhyāna arises, defilements should be severed, so how can there be a fully bound person entering warmth? Explanation: It is not necessarily the case that all minds of threshold concentration sever defilements. There is a person who cultivates concentration and first attains an abiding mind; this is threshold dhyāna. Because he has not yet engaged in the contemplation of the six practices based on this concentration, he does not sever the fetters; cultivating the arising of the dharma of warmth based on this abiding mind is called being fully bound. Relying on threshold dhyāna to engage in the contemplation of the six practices to sever the fetters of the desire realm, beginning from the first grade up to the ninth grade, there are nine persons; together with the previous one, this makes ten. Advancing to cultivate conventional knowledge to sever the fetters from the first dhyāna up to the stage of nothingness, within each ground there are nine grades, making sixty-three; together with the previous ones, they total seventy-three persons. In the single ground of neither-perception-nor-non-perception, there is nothing higher to aspire to and conventional knowledge does not sever [its fetters], so it is not discussed. In the text, first saying "the desire realm possesses ten" introduces it generally with respect to desire. "This person is fully endowed with defilements" is the first among the ten; "severing one to nine" again constitutes nine persons, together with the previous making ten. "From the desire realm and the first dhyāna up to nothingness it is also like this" clarifies the distinctions among the subsequent sixty-three kinds of persons. From "These are called" downward concludes it.