大般涅槃經義記 7.252

7.252

「云何異」下廣顯不同，先問後辯。辯中有二：一明小異大、二彰大異小。小異大中略有三種：一依地不同，始從欲界乃至四禪隨用何地四大成眼，但見自地及下地色，不見上地。問曰：天眼依於四禪根本定生，欲界無定，不起天眼，今云何言若依欲界四大眼根不見初禪？釋言：此義論者不同，若依《毘曇》，身在欲界修天眼者，依於上禪發得上地清淨四大所造眼根，與欲界眼同在一處，用之遠見，一向不用欲果之眼而見遠色。如在欲界，乃至三禪修上天眼，類之同爾。若依《成實》，身在欲界修天眼者，以依上禪修天眼故，令欲界眼清淨遠見，不說上禪別生眼根與下地眼一處遠見，如人服藥令眼明淨，彼亦同爾，如在欲界乃至三禪修上天眼，類亦同然。此經所說多同《毘曇》，欲界地中實無依禪所生天眼，非無欲界有報天眼，六欲諸天亦有修道得羅漢，故今通說之，故言欲界四大眼根不見初禪。

The passage from "How is it distinct?" onward broadly reveals the differences, first asking and then discerning. Within the discernment there are two parts: first, clarifying how the small differs from the great; second, showing how the great differs from the small. Within the small differing from the great, there are briefly three kinds: First, difference according to ground: starting from the desire realm up to the fourth dhyāna, whichever ground's four great elements are used to form the eye, it only sees the visible forms of its own ground and lower grounds, and does not see those of higher grounds. Question: The divine eye is produced relying on the fundamental concentration of the four dhyānas; the desire realm lacks concentration and does not give rise to the divine eye, so why does it now say that if one relies on the eye faculty of the four great elements of the desire realm, one does not see the first dhyāna? Explanation: Commentators differ on this meaning. If according to the Abhidharma, for one whose body is in the desire realm cultivating the divine eye, relying on higher dhyāna one gives rise to an eye faculty made of the pure four great elements of the higher ground, which resides in the same place as the desire-realm eye, and uses it to see distantly; one entirely does not use the desire-retribution eye to see distant visible forms. For those who, being in the desire realm, cultivate a higher divine eye up to the third dhyāna, the analogy is the same. If according to the Tattvasiddhi, for one whose body is in the desire realm cultivating the divine eye, because one relies on higher dhyāna to cultivate the divine eye, one causes the desire-realm eye to become pure and see distantly; it does not say that higher dhyāna separately produces an eye faculty that resides in the same place as the eye of the lower ground to see distantly, just as when a person takes medicine that makes their eyes bright and clear, that too is similar; and for those who, being in the desire realm, cultivate a higher divine eye up to the third dhyāna, the analogy is also the same. What this sūtra teaches mostly agrees with the Abhidharma: in the ground of the desire realm there is genuinely no divine eye produced relying on dhyāna, but this does not mean the desire realm lacks a retribution divine eye; the gods of the six desire heavens also cultivate the path and attain arhatship, and therefore it is now spoken of comprehensively, which is why it says that an eye faculty of the four great elements of the desire realm does not see the first dhyāna.