大般涅槃經疏 33.19

33.19

「仁者若以斷業因緣力故」下，第二論解脫義。此有五番，此初番也。「世尊我已先調伏心」下，第二述已自陳。「佛言汝今云何」下，第三重責。「世尊我先思惟」下，第四，文云我先觀欲是無常無樂無淨者，然外道所觀多作六行，謂苦、麁、障、止、妙、離。若佛法弟子作八行觀，謂無常、苦、空、無我、不淨、如癰如創、如毒、如箭。今此須跋亦作八觀，但例而為言，應觀欲界為無常無樂無我無淨，而今獨不言無我者，以外道為我修禪令我出離，無無我觀。然此須跋次第斷三界煩惱，得非想處謂為涅槃，是先謂心。「佛言汝云何」下，第五如來重破。汝雖言調心，而猶有計非想處而為涅槃。涅槃無想，汝自計之，豈是調心？前斷三界思惟煩惱，是除麁想；而復計有涅槃，是存細想。其中云汝師欝頭藍弗後退非想定作飛貍身，所以然者，此外道本欲界身得非想定，為眾鳥所鬧，乃發誓願：願作飛貍殘害魚鳥。後時退定，遂受此身。然其得定以為涅槃，生大邪見，後墮無間是受惡身。

From "Virtuous one, if through the power of the causes and conditions of severing karma" onwards is the second [division], discussing the meaning of liberation. This has five rounds; this is the first round. From "World-Honoured One, I had already previously subdued my mind" onwards is the second, recounting and setting forth for himself. From "The Buddha said: How do you now...?" onwards is the third, reproaching him again. From "World-Honoured One, I previously contemplated..." onwards is the fourth; the text says, "I previously contemplated desire as impermanent, without pleasure, and impure." However, what non-Buddhists contemplate mostly takes the six modes of practice, namely: suffering, grossness, hindrance, tranquility, excellence, and escape. If disciples of the Buddha's Dharma, they practice the eight modes of contemplation, namely: impermanence, suffering, emptiness, non-self, impurity, like a boil, like a wound, like poison, like an arrow. Now this Subhadra also practiced eight contemplations, but speaking analogously, he should have contemplated the desire realm as impermanent, without pleasure, without self, and impure; yet now he uniquely does not speak of "without self", because non-Buddhists cultivate dhyāna for the sake of the self, to cause the self to escape, and have no contemplation of non-self. However, this Subhadra severed the afflictions of the three realms in sequence, attained the state of neither-conceptualization-nor-non-conceptualization, and regarded it as nirvāṇa; this was his previous conception of mind. From "The Buddha said: How do you...?" onwards is the fifth, the Tathāgata refuting him again. Although you say you have subdued the mind, you still grasp at the state of neither-conceptualization-nor-non-conceptualization as nirvāṇa. Nirvāṇa is devoid of conceptualization; you yourself grasp at it—how can that be subduing the mind? Previously severing the afflictions of conceptual thought in the three realms was eliminating coarse conceptualizations; but again grasping that there is nirvāṇa is retaining subtle conceptualizations. In that passage it says: "Your master Udraka Rāmaputra later regressed from the concentration of neither-conceptualization-nor-non-conceptualization and took the body of a flying civet." The reason for this is that this non-Buddhist, originally in a desire-realm body, attained the concentration of neither-conceptualization-nor-non-conceptualization, and being disturbed by flocks of birds, he made a vow: "May I become a flying civet to harm and kill fish and birds!" Later he regressed from concentration and consequently received this body. Moreover, taking his attainment of concentration to be nirvāṇa, he produced great wrong views, and later fell into the Avīci [hell]; this was receiving an evil body.