大般涅槃經疏 30.6

30.6

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.