大般涅槃經義記 9.175

9.175

第九次辨世第一法欲界所攝、色無色攝。先辨諍相。三人起諍：一家宣說定欲界攝、一家宣說定色界攝、一家宣說定無色攝。次須論理，理則不定。亦得名為欲界所攝，解有三義：一依定說，依於欲界電光常起，名欲界攝；二約惑說，依未來禪斷欲界結而未窮盡，修起此法。欲過未盡而起此法，名欲界攝；三依身說，此法必依欲界身起，名欲界攝。亦得名為色界所攝，釋有兩義：一依定說，依於色界六地禪起，名色界攝；二約惑說，欲界愛盡，色愛未盡，修起此法，名色界攝。亦得名為無色界攝，論宗不同。若依《毗曇》，唯約惑說，無色界結未斷未盡修起此法，是故名為無色界攝。若依《成實》，解有兩義：一依定說，依無色定亦得修起，故從所依，名無色攝。二約惑說，義同《毗曇》。義既如是，不得偏執。經文之中，先就欲界明說起諍。我經中說未離欲界未得解脫，猶如欲界修第一法，三種義中偏就第二約惑說也。凡聞不解，謂定欲界。次就色界明說起諍。「我說煗、頂至世第一，在於初禪至第四」者，兩種義中偏就初門依定說也。愚聞定謂色界所攝。下就無色明說起諍。「我說外道先已得斷四禪煩惱，修集煗頂至世第一，觀四真諦得那含」者，義同《毘曇》偏約惑說。凡聞不解定謂無色，所以成諍。

Ninth is to explain whether the supreme mundane dharma is subsumed under the desire realm, the form realm, or the formless realm. First, one clarifies the aspects of the controversy. Three schools stir up controversy: one school proclaims it is definitively subsumed under the desire realm, one school proclaims it is definitively subsumed under the form realm, and one school proclaims it is definitively subsumed under the formless realm. Next, one must discuss the principle; the principle is not fixed. It may also be called subsumed under the desire realm, for which there are three explanations: First, explained based on meditative absorption: arising constantly based on the lightning-like absorption of the desire realm, it is called subsumed under the desire realm. Second, explained in terms of delusion: based on the future dhyāna, severing the bonds of the desire realm without yet exhausting them, one cultivates and gives rise to this dharma; giving rise to this dharma while the faults of desire are not yet exhausted, it is called subsumed under the desire realm. Third, explained based on the body: this dharma necessarily arises based on a body of the desire realm, hence it is called subsumed under the desire realm. It may also be called subsumed under the form realm, for which there are two explanations: First, explained based on meditative absorption: arising based on the dhyānas of the six grounds of the form realm, it is called subsumed under the form realm. Second, explained in terms of delusion: craving for the desire realm having been exhausted while craving for the form realm is not yet exhausted, one cultivates and gives rise to this dharma, hence it is called subsumed under the form realm. It may also be called subsumed under the formless realm, on which the doctrinal treatises differ. If according to the Abhidharma, it is explained solely in terms of delusion: cultivating and giving rise to this dharma while the bonds of the formless realm are not yet severed and not yet exhausted, it is therefore called subsumed under the formless realm. If according to the Tattvasiddhi, there are two explanations: First, explained based on meditative absorption: it can also be cultivated and arisen based on formless absorptions, hence following its basis, it is called subsumed under the formless realm. Second, explained in terms of delusion, the meaning is identical with the Abhidharma. Since the principle is like this, one must not cling to one side. In the sūtra text, it first clarifies the controversy arising regarding the desire realm: 'In my sūtras it is taught that one who has not yet departed from the desire realm has not yet attained liberation, just as one cultivates the supreme dharma in the desire realm'—among the three meanings, this refers specifically to the second, explained in terms of delusion. Ordinary beings hear it without understanding and claim it is definitively the desire realm. Next, it clarifies the controversy arising regarding the form realm: 'I taught that from warmth and summits up to the supreme mundane dharma, they reside in the first dhyāna up to the fourth'—among the two meanings, this refers specifically to the first approach, explained based on meditative absorption. The foolish hear this and definitively claim it is subsumed under the form realm. Below, it clarifies the controversy arising regarding the formless realm: 'I taught that non-Buddhists, having previously severed the afflictions of the four dhyānas, cultivate warmth and summits up to the supreme mundane dharma, and contemplating the four noble truths attain the fruit of anāgāmin'—the meaning is identical with the Abhidharma, specifically explained in terms of delusion. Ordinary beings hear it without understanding and definitively claim it is the formless realm; hence a controversy arises.