金剛經纂要刊定記 4.317

4.317

四諦下。八十八使分別麁惑，得初果證。謂三界各有四諦，每諦下各有煩惱，即貪、瞋、癡、慢、疑、身見、邊見、邪見、見取、戒禁取。四諦之下或具或闕，故成八十八使。《雜心論》云：「苦下具一切，集滅除三見，道除於二見，上界不行恚。」謂：初句即欲界苦諦下全具十使。次句即集滅二諦下各除三見，即身、邊二見及戒禁取。所以除此三者，緣身是苦本，觀苦已斷身見、邊見，依身而起故亦隨亡。無戒禁取者，以集諦不計非道為道，滅諦又非修位，是故皆無戒禁取。道當修位却或有之，故不除矣，故云道除於二見，不除戒禁也。由是苦下具十，集滅二諦下各七，通前即二十四，道諦下八，合三十二。後句云上界不行恚，即於二四諦下各除一瞋，每界各有二十八，共成五十六，兼下欲界三十二，即都合為八十八也。云何十六心？謂欲界四諦下，各一忍一智以成八心，又合上二界為一四諦，類下欲界，觀斷亦各一忍一智，以成八心，二八即為十六心也。忍即無間道，是正斷惑時。智即解脫道，是斷了時。所謂苦法智忍、苦法智，苦類智忍、苦類智，乃至道法智忍、道法智，道類智忍、道類智，斷至十五心道類智忍名初果向，至第十六心道類智時，名證初果。入於見道為須陀洹，分別麁惑一時頓斷，猶如劈竹三節並開，即以見諦八智為初果體。初果行相略明如是，餘之三果佇見次文。

"The four truths, etc." means the eighty-eight entanglements of coarse conceptual afflictions, attaining realization of the first fruit. That is, each of the three realms has four truths, and under each truth there are afflictions, namely greed, anger, ignorance, arrogance, doubt, view of self, extreme views, wrong views, view-attachment, and attachment to precepts and vows. Under the four truths these are either fully present or partially absent, thus forming eighty-eight entanglements. The Saṃyuktābhidharmahṛdaya-śāstra states: "Under suffering, all are complete; / Cause and cessation eliminate three views; / The path eliminates two views; / In the higher realms, anger does not operate." This means: the first line refers to the truth of suffering in the desire realm fully possessing all ten entanglements. The second line refers to the two truths of origin and cessation each eliminating three views, namely the views of self and extremes, and attachment to precepts and vows. Why these three are eliminated is because the body is the root of suffering; contemplating suffering, one has already severed the view of self, and extreme views arise relying on the body, so they perish along with it. As for the absence of attachment to precepts and vows: because the truth of origin does not reckon non-paths as paths, and the truth of cessation is not a stage of cultivation, therefore neither has attachment to precepts and vows. The path corresponds to the stage of cultivation, where it might conversely exist, so it is not eliminated; hence it says the path eliminates two views, not eliminating [attachment to] precepts and vows. Because of this, there are ten complete under suffering, seven under each of origin and cessation, which together with the former makes twenty-four, and eight under the path, totaling thirty-two. The last line says that in the higher realms anger does not operate, which means that under the two sets of four truths one anger each is eliminated; each realm has twenty-eight, together forming fifty-six, and combined with the thirty-two of the lower desire realm, they make a total of eighty-eight. What are the sixteen moments of mind? Under each of the four truths of the desire realm, there is one tolerance and one knowledge, making eight moments of mind; combining the upper two realms into one set of four truths, analogized to the lower desire realm, contemplation and severance also each have one tolerance and one knowledge, making eight moments of mind; twice eight makes the sixteen moments of mind. Tolerance is the uninterrupted path, which is the time of directly severing afflictions. Knowledge is the path of liberation, which is the time when severance is complete. These are the so-called tolerance of dharma-knowledge of suffering, dharma-knowledge of suffering, tolerance of category-knowledge of suffering, category-knowledge of suffering, and so on, up to tolerance of category-knowledge of the path and category-knowledge of the path. Severing up to the fifteenth moment of mind, the tolerance of category-knowledge of the path, is called approaching the first fruit; reaching the sixteenth moment of mind, category-knowledge of the path, is called realizing the first fruit. Entering into the path of seeing as a srotaāpanna, coarse conceptual afflictions are suddenly severed all at once, just like cleaving bamboo where three joints split simultaneously; thus the eight knowledges of seeing the truths serve as the essence of the first fruit. The characteristics of the practice of the first fruit are briefly clarified like this; the remaining three fruits await presentation in the next passage.