大般涅槃經疏 30.4

30.4

起卷是第四辨行法，又五：一修行、二通別、三名體、四人數、五結住。初文又四：一不淨觀、二念處觀、三因緣觀、四煗法觀。然得住人但具二方便，何用四耶？不淨、因緣是念、煗前方便，開則列四，合只是念、煗。初又二：先明緣起中云智不具足有五事者，即前信、戒、施、聞、慧；次正明四法，而以不淨當名。若依《雜心》三度門，此中賸有著我多者說十八界；依《地持》五度門，則足因緣。次「如法行已」下，是念處觀。觀有總別，總深、別淺（云云）。「得是觀」下，第三因緣觀。「如是觀已」下，第四煗法觀。通論前二方便亦皆得住，別論正據煗法。空解成時決定不退，名為住人。次「迦葉白」下，明通別料簡煗法，先問、次答。初問又二：初問人，通舉煗觸為問；次引佛說為證。佛答為二：初非其問，汝之所據非我所說。次「如是煗法」下，正答，又二：初明地別、次明人別。初地別者，色有欲無。次人別者，我弟子有，外道則無。文云「煗法以色有欲無」，仍作三義釋之：一多用色定發煗法觀，從多為言；二據中間，三界皆能發於煗法，而色界居中言色界有；三據勝處為語，色發煗為易，欲界為難。「色界雖有」下，第二明人別，簡除外道，唯佛弟子。外六行觀者，攀上勝妙出，厭下苦麁重。佛弟子十六行者，即十六諦，亦是苦法忍苦法智、苦比忍苦比智等。此中既未斷惑，只是十六諦觀。私謂：緣此諦觀而修欣厭，是佛弟子亦修欣厭，若外道修唯約地也。

The beginning of the fascicle is the fourth section, distinguishing the methods of practice, which again has five parts: first, cultivating practice; second, the general and particular; third, name and essence; fourth, the number of persons; fifth, concluding on abiding. The first passage again has four parts: first, contemplation of impurity; second, contemplation of the stations of mindfulness; third, contemplation of causes and conditions; fourth, contemplation of the heat factor (ūṣmagata). However, since one who attains abiding possesses only two expedients, why use four? Impurity and causes and conditions are the prior expedients to mindfulness and heat: expanding them lists four, while combining them yields only mindfulness and heat. The first again has two parts: first, in explaining the arising of conditions it says that there are five things in which wisdom is not complete, which are the previous faith, morality, generosity, hearing, and wisdom; next, it directly explains the four dharmas, taking impurity as the name. If one relies on the three gates of liberation in the *Za xin* [i.e., *Saṃyuktābhidharmahṛdaya*], here in addition eighteen realms are taught for those with excessive attachment to a self; if one relies on the five gates of liberation in the *Dichi* [i.e., *Bodhisattvabhūmi*], then causes and conditions are sufficient. Next, from "having practiced according to the Dharma" onward is the contemplation of the stations of mindfulness. Contemplations are general and particular: the general is profound, and the particular is shallow (and so on). From "having attained this contemplation" onward is the third, the contemplation of causes and conditions. From "having contemplated in this way" onward is the fourth, the contemplation of the heat factor. Speaking generally, by the former two expedients one can also attain abiding; speaking particularly, it properly relies on the heat factor. When the understanding of emptiness is completed, one definitely does not regress, which is called a "person who abides". Next, from "Kāśyapa said to the Buddha" onward explains the general and particular discriminating evaluation of the heat factor: first question, next answer. The initial question again has two parts: first, questioning regarding the person, generally bringing up contact with heat as a question; next, citing what the Buddha taught as proof. The Buddha's reply has two parts: first, rejecting his question: "What you rely upon is not what I have spoken." Next, from "Such a heat factor" onward directly answers, again having two parts: first, clarifying the distinction of stages; next, clarifying the distinction of persons. Regarding the first, the distinction of stages: it exists in the form [realm] and is absent in the desire [realm]. Regarding the next, the distinction of persons: my disciples have it, while non-Buddhists do not. The text says, "The heat factor exists in the form [realm] and is absent in the desire [realm]"; this is nevertheless explained with three meanings: first, predominantly using the concentration of the form [realm] to generate the contemplation of the heat factor, speaking from what is predominant; second, based on the middle, all three realms can generate the heat factor, but the form realm occupies the middle, so it is said to exist in the form realm; third, speaking based on the superior place, generating heat from the form realm is easy, while from the desire realm it is difficult. From "Although the form realm has it" onward is the second, clarifying the distinction of persons, eliminating non-Buddhists, [belonging] only to the Buddha's disciples. The six external modes of contemplation are: aspiring to what is above as superior, subtle, and an escape; and recoiling from what is below as suffering, coarse, and heavy. The sixteen modes of the Buddha's disciples are the sixteen [aspects of the] truths, which are also the receptivity to the dharma of suffering, knowledge of the dharma of suffering, subsequent receptivity to suffering, subsequent knowledge of suffering, and so on. Since afflictions are not yet severed here, these are merely the contemplations of the sixteen truths. Personally, I say: cultivating aspiration and recoil in connection with this contemplation of the truths means that the Buddha's disciples also cultivate aspiration and recoil; whereas non-Buddhists cultivate it solely with reference to the stages.