大般涅槃經義記 10.42

10.42

自下第四偏就無色說二說三。此與向前無色界般有何差別而須別論？釋言：不同。前無色般從欲界去，初生無色。此下所論是無色中經生已後上行般者，與前不同，故須別論。文中初先辨明其果，「復有二」下辨定其因。果中，初言「行般涅槃復有二種」標別舉數。無色界中上行得般故名行般，非前五中第三行般。五中行般，下文別釋。此上行般准因有三，文舉兩邊，且言二耳。「二身四身」別其名字。「受二名利，受四名鈍」辨釋其相。是義云何？無色界中有四空處，那含於中終不重生。若從欲界生四空處一身得般，名無色般。若從初禪乃至廣果，生四空處一身得般，名上流中樂定那含。此前二人生無色界，一身不得，二身已後方始得般，名上行般。於中具論，受二身者名之為利，三身名中，四身名鈍。今舉兩邊，中略不說。因中有其兩種二法：初一二法是中品因，後一二法是前利鈍兩品家因。是義云何？具精進定受於二身，互無一邊受於三身，進定並無方受四身。前二法中，先舉、後列。勤修觀解名為「精進」，定心難現名「不自在」。懈怠有定，翻前可知。後二法中，先舉、後列。

From here, the fourth [part] exclusively speaks of two or three regarding the formless realm. What difference is there between this and the previously mentioned parinirvāṇa in the formless realm, such that it requires a separate discussion? The explanation: they are not the same. The previous parinirvāṇa in the formless realm proceeds from the desire realm and attains parinirvāṇa upon initial birth in the formless realm. What is discussed below is one who, having passed through rebirths in the formless realm, ascends to obtain parinirvāṇa; as it differs from the former, it requires a separate discussion. In the text, it first distinguishes its fruition; from "there are further two" downward, it defines its causes. Among the fruitions, first saying "parinirvāṇa by ascending practice also has two kinds" marks the distinction and sets forth the number. Because one ascends in the formless realm to obtain parinirvāṇa, it is called parinirvāṇa by ascending practice; it is not the third, parinirvāṇa with effort, among the previous five. "With effort" among the five is explained separately in the text below. By analogy with the causes, there are three types of this parinirvāṇa by ascending practice, but the text cites the two extremes and for now speaks only of two. "Two bodies and four bodies" distinguishes their names. "Receiving two is called keen; receiving four is called dull" explains and interprets their characteristics. What is the meaning of this? In the formless realm there are four immaterial spheres; an anāgāmin is never reborn in the same sphere again. If, from the desire realm, one is born in the four immaterial spheres and obtains parinirvāṇa in a single body, this is called parinirvāṇa in the formless realm. If, from the first dhyāna up to Bṛhatphala, one is born in the four immaterial spheres and obtains parinirvāṇa in a single body, this is called the anāgāmin who delights in concentration among the upward-flowing. If these two previous kinds of persons are born in the formless realm and fail to attain it in one body, obtaining parinirvāṇa only after two or more bodies, this is called parinirvāṇa by ascending practice. When fully discussed within this, receiving two bodies is termed keen, three bodies is termed middling, and four bodies is termed dull. Now the two extremes are cited, and the middle is omitted. In the cause, there are two sets of dual dharmas: the first dual dharma is the cause of the middling grade; the latter dual dharma is the cause of the previous keen and dull grades. What is the meaning of this? Having both vigor and concentration, one receives two bodies; lacking either one of them, one receives three bodies; only when both vigor and concentration are absent does one receive four bodies. In the former dual dharma, it first sets forth and then enumerates. Diligently cultivating contemplation and understanding is called "vigor"; the difficulty of the concentrated mind manifesting is called "lacking mastery." Having laxity and having concentration can be known by reversing the former. In the latter dual dharma, it first sets forth and then enumerates.