大般涅槃經疏 26.19

26.19

「奢摩他有二種」下，第三更廣三法體，皆增數辨之。初廣定中增至十法。能大利益者，《百論》云「達分三昧」。因果俱樂者，河西云：謂佛所得定，入出自在，始終常樂。念覺觀者，善惡覺觀俱是過患。觀生滅者，人多於生滅起斷常觀。十一切處者，但列地水風不明火者，有人言：經本誤失火字。河西云：行人觀身內四大，非觀外四大。身內三大顯，骨肉等是地、洟唾等是水、氣息是風，此三顯現。火大劣，有少煖，所以但三。而言不用處者，明自下地至不用處。招提云：火大不恒，假薪而有、無薪不發，三大恒有，所以用之。不用處者，明此觀成，窮不用處，故數為一。「慧有二種者」下，廣出慧體。般若正是慧。毘婆正是觀，亦名見。闍那正是智。釋般若云名一切眾生者，顯般若是慧，能知一切眾生數故。又釋毘婆是總相，亦言是三昧，所以三昧慧能總知也。常塗解云：慧是不癡，故在凡夫；見名小勝，故在聖人；智是決斷，最勝在諸佛。別相總相破相，亦據優劣。興皇云：凡夫分別是別相，二乘聖人總前諸法無常是總相，諸佛菩薩皆破此故是破相。今明不然，斯乃論一心三智，破相是照空、別相是照假、總相是照中，三智一心中得論不思議慧。不云捨者，異體非故。

From “There are two kinds of śamatha” onward is the third part, further expanding the essences of the three dharmas, explaining them by increasing numbers. First, expanding concentration increases up to ten dharmas. Those with “great benefit” are called in the Śataśāstra the “samādhi of penetrating factors.” As for “both cause and effect being joyful,” Héxī says: this refers to the concentration attained by the Buddha, entering and emerging with mastery, being constantly joyful from beginning to end. Regarding “mindfulness of vitarka and vicāra,” both wholesome and unwholesome vitarka and vicāra are faults. Regarding “contemplating arising and cessation,” people often give rise to views of annihilation or permanence regarding arising and cessation. Regarding the ten kṛtsnāyatanas, listing only earth, water, and wind without clarifying fire, some say: the sūtra text erroneously lost the character for fire. Héxī says: the practitioner contemplates the four great elements within the body, not the external four great elements. Three great elements within the body are obvious: bones and flesh are earth, tears and saliva are water, and breath is wind—these three are manifestly evident. The fire element is inferior, being only a little warmth, which is why there are only three. And regarding “the base of nothingness,” it clarifies from the lower stages up to the base of nothingness. Zhāotí says: the fire element is not constant; it depends on fuel to exist and does not flare without fuel, whereas the three great elements are constant, which is why they are used. The base of nothingness clarifies that when this contemplation is perfected, it exhausts the base of nothingness, so it is counted as one. From “There are two kinds of wisdom” onward extensively brings forth the essence of wisdom. Prajñā is precisely wisdom. Vipa- is precisely contemplation, also called seeing. Jñāna is precisely knowledge. In explaining prajñā as being called all sentient beings, it reveals that prajñā is wisdom because it can know the number of all sentient beings. Furthermore, vipa- is explained as the general mark, and also as samādhi, which is why wisdom in samādhi can know generally. Common interpretations say: wisdom is non-delusion, so it resides in ordinary beings; seeing is called slightly superior, so it resides in noble ones; knowledge is decisive judgment, being most superior in the Buddhas. Particular marks, general marks, and destructive marks are also based on superiority and inferiority. Xīnghuáng says: ordinary beings’ differentiation is the particular mark; the two vehicles’ noble ones generalizing the impermanence of all preceding dharmas is the general mark; the Buddhas and bodhisattvas demolishing all of these is the destructive mark. Now we clarify that this is not so: this discusses the three wisdoms in a single mind—the destructive mark illuminates emptiness, the particular mark illuminates the provisional, and the general mark illuminates the middle; obtaining the three wisdoms within a single mind discusses inconceivable wisdom. Equanimity is not mentioned because it has no separate essence.