大般涅槃經疏 30.6

30.6

「得煗法人」下，第四明人數。言七十三者，三解。一莊嚴云：欲界十善相應心名電光定，時得時失故名電光，此人名具煩惱性，而不開品數。若論方法，定有九品，惑亦九品，以九定斷九惑，足電光人合成十人。色界四禪、無色三空，一一地中皆有九品惑九品定，七九六十三。足前十人，合七十三。二開善云：無別電光異方法，亦無方法異電光，只電光定以對九惑而成九定。初一品定只是實法，未賴於假，猶與惑抗行，未能伏惑。第二品定與初品定作相續假，共為力用，方乃能伏初一品惑。第三品定伏第二品惑，乃至第九品定即伏第八品惑，餘有欲界一品惑在，牽於初禪，一品定起而共伏之。并四禪三空，一一皆有九惑九定，乃至不用處第九品定伏第八品惑，猶餘第九品惑在，更將非想定來伏不用處第九品惑，八九七十二。復取非想定足之，合為七十三。引欝頭藍弗得非想定，即其義也。此中云欲界初禪乃至無所有處，前文得非想定斷不用處惑，皆是良證。三數人解者，亦二不同，事障未來、性障根本。一云：分為九品解，一品解對一品惑。復有十善相應心，即具煩惱性，足前成十。具煩惱人與初品定共斷一品惑，後去一品解對斷一品惑，四禪三空一一九定九惑，亦成七十三人。第二解云：性障根本者，未來禪九品定斷欲界九品惑，取欲界具煩惱性一人，足九品合成十人。如是八人皆有未來，二禪未來定斷初禪九品惑，三禪未來九品定斷第二禪九品惑，乃至非想未來定斷不用處九品惑，亦得七十三人。問：前云煗是色界法，何得通三界作七十三人？答：初學之人須依四禪，據後利時則通三界。又昔在凡夫外道曾得七十三定，今入佛法中作煗法觀。

From "a person who has attained the heat factor" onward is the fourth, clarifying the number of persons. As for the statement "seventy-three", there are three explanations. First, Zhuāngyán says: the mind corresponding to the ten goods in the desire realm is called lightning-flash concentration; because it is attained at times and lost at times, it is called lightning-flash; this person is called "one possessing the nature of affliction", without distinguishing grades. If discussing the methods, concentration has nine grades and afflictions also have nine grades; using nine [grades of] concentration to sever nine [grades of] afflictions, adding the lightning-flash person makes ten persons in total. In the four dhyānas of the form realm and the three voids of the formless realm, within each and every stage there are nine grades of afflictions and nine grades of concentration: seven times nine is sixty-three. Adding the previous ten persons makes seventy-three in total. Second, Kāishàn says: there is no separate lightning-flash distinct from the methods, nor are there methods distinct from lightning-flash; it is simply that the lightning-flash concentration corresponds to the nine afflictions to form nine concentrations. The first grade of concentration is merely an actual dharma, not yet relying on the provisional; it still confronts affliction on equal terms and cannot yet subdue affliction. The second grade of concentration forms a continuity-provisionality with the initial grade of concentration, acting together in power and function, only then being able to subdue the first grade of affliction. The third grade of concentration subdues the second grade of affliction, and so on up to the ninth grade of concentration subduing the eighth grade of affliction; the remaining one grade of affliction of the desire realm is left over, drawing forth the first grade of concentration of the first dhyāna to arise and jointly subdue it. Together with the four dhyānas and three voids, each and every one has nine afflictions and nine concentrations, up to the ninth grade of concentration of the stage of nothingness subduing the eighth grade of affliction; the ninth grade of affliction still remains, and one further brings the concentration of neither-conceptualization nor non-conceptualization to subdue the ninth grade of affliction of the stage of nothingness: eight times nine is seventy-two. Taking the concentration of neither-conceptualization nor non-conceptualization again to supplement it makes seventy-three in total. Citing Udraka Rāmaputra attaining the concentration of neither-conceptualization nor non-conceptualization is precisely this meaning. Here it says from the desire realm and the first dhyāna up to the stage of nothingness; and the earlier text on attaining the concentration of neither-conceptualization nor non-conceptualization severing the afflictions of the stage of nothingness—these are both fine proofs. Third, as for the explanation by the Sarvāstivādins, there are also two different versions: obstacle by phenomena in the preparatory [dhyāna], and obstacle by nature in the fundamental [dhyāna]. One says: divided into nine grades of understanding, one grade of understanding corresponds to one grade of affliction. Furthermore, there is the mind corresponding to the ten goods, which is precisely "possessing the nature of affliction"; adding this to the previous makes ten. The person possessing afflictions together with the first grade of concentration jointly sever one grade of affliction; thereafter, one grade of understanding corresponds to and severs one grade of affliction; for the four dhyānas and three voids, each has nine concentrations and nine afflictions, also forming seventy-three persons. The second explanation says: regarding obstacle by nature in the fundamental, the nine grades of concentration of the preparatory dhyāna sever the nine grades of afflictions of the desire realm; taking the one person possessing the nature of affliction in the desire realm and adding the nine grades forms ten persons in total. In this way the eight persons all have preparatory [concentrations]: the preparatory concentration of the second dhyāna severs the nine grades of afflictions of the first dhyāna; the nine grades of preparatory concentration of the third dhyāna sever the nine grades of afflictions of the second dhyāna, and so on up to the preparatory concentration of neither-conceptualization severing the nine grades of afflictions of the stage of nothingness, also yielding seventy-three persons. Question: Earlier it was said that heat is a dharma of the form realm; how can it apply across the three realms to make seventy-three persons? Answer: A beginner must rely on the four dhyānas; based on later when one is sharp, it then applies across the three realms. Furthermore, in the past when one was an ordinary person or non-Buddhist, one had previously attained the seventy-three concentrations; now, entering into the Buddha's Dharma, one performs the contemplation of the heat factor.