大般涅槃經疏 30.13

30.13

「迦葉白」下，第三論義料簡中滅，先問、次答。問中有二：初問中滅既是利根，何不現滅即得羅漢？二問何故欲界有中，色界則無？佛答為二。此答初問，以三義故故不現滅：一羸劣、二乏眾緣、三喜作世俗怱務等事。餘皆可見。初如文。二乏眾緣事，出《婆沙》，彼云「天須菩提，非今解空須菩提。」「如汝所問」下，答第二問，又二：初明緣別、次明根別。初緣別中又二：初明欲界多在緣；二明性勇健故，色界中為無外諸苦，所以不得。欲界既有外諸煩惱，以厭此故即修道品，名修為勇。若依數解，上界全無初入道者。論師亦有同前云無，或云上界亦有初入。故《普曜經》云「八萬諸天得法眼淨」，是則上界亦證初果。而有此文者，以信法行人初在方便，可得出觀上生故言得果，非元發始從凡至聖。次明根性勇健。次「有三種」下，明根不同，如文。

From “Kāśyapa addressed [the Buddha]” below, third, is the discussion and analysis of those who attain extinction in the intermediate state, first asking and next answering. Within the question there are two: first, asking that since one who attains extinction in the intermediate state has sharp faculties, why do they not attain extinction in the present [life] and immediately achieve arhatship? Second, asking why the desire realm has an intermediate [state], whereas the form realm does not? The Buddha's reply has two [parts]. This answers the first question: owing to three factors, they do not attain extinction in the present [life]: first, frailty; second, lack of manifold conditions; third, a fondness for worldly, hurried activities and the like. The rest are clear to see. The first is as in the text. The second, regarding the lack of manifold conditions, appears in the *Vibhāṣā*, which says: “Devarāja Subhūti is not the Subhūti who presently understands emptiness.” From “As you have asked” below, he answers the second question, again with two [parts]: first, clarifying the distinction of conditions; next, clarifying the distinction of faculties. Within the first, the distinction of conditions, there are again two: first, clarifying that the desire realm is mostly beset by conditions; second, clarifying that because of its valiant nature, within the form realm there are no external sufferings, and hence it is not attained. Since the desire realm has external afflictions, out of revulsion towards these one cultivates the factors of awakening; cultivation is termed valiant. If according to the Abhidharma explanation, in the higher realms there is absolutely no one who enters the Path for the first time. Among treatise masters, some also agree with the former that there are none, while others say that in the higher realms there are also those who enter for the first time. Thus the *Lalitavistara Sūtra* (*Pǔyào Jīng*) states: “Eighty thousand devas attained the purity of the Dharma-eye”; this means that in the higher realms they also realize the first fruit. The reason this text exists is that practitioners of faith and dharma initially abide in provisional expedients, and can emerge from contemplation and be born in higher realms, wherefore it is said that they attain the fruit, not that they initially arose from ordinary persons to sages. Next is clarifying the valiant nature of their faculties. Next, from “There are three kinds” below, it clarifies the difference in faculties, as in the text.