[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 7.15 # 法華玄義釋籤 7.15 法華玄義釋籤 7.15 - **Language:** Classical Chinese ### [7.15](https://indike.org/pramana/in.bauddha.taisho.1717.7.15) 頌云：「世第一亦然」者，從上忍無間生第一，唯緣苦下一行一剎那心同前上忍，故云「亦然」。此是有漏故名「世間」，於中最勝故云「第一」，有同類因引見道生，故云「最勝」。皆慧為體，皆五陰性定共戒名為色陰，餘四陰可知。言「苦法忍」者，十六剎那從苦諦起一忍一智，如其次第至道諦時初生一忍名十五心，次生一智名十六心滿，即初果也。於中三：先法，次譬，三料簡。初文如向。次譬，譬中先譬、次合。譬中云「如人欲從己國」等者，三界為己國，涅槃為他國。何以故？三界久住為己，涅槃方適為他。十六觀法為「多財產」，一行獨往故云「不能持去」。中忍如錢，上忍如金，世第一法如多價寶，以一行一剎那入真無漏，猶如持去。三「問」下料簡，先問、次答。次「世第一法者」下歎第一義，先立全勝，次「亦分」下分別不同得名處別，先立二門、次釋。釋中先釋分，次釋都。初文云「見諦不相離」者，第十六心為見諦，餘十五心為眷屬，無間續起故云「不離」，是斷惑位故慧力偏多。從見諦後至第三果，熏禪成就生五淨居，此之五天純聖所居，故云「不與凡夫同生一處」。至第四果得盡智時，永斷界內思惑垢障，如是後果並由見諦之功，故見諦最勝。次「三三昧」去，舉況釋也。如世第一心得三三昧厭離一切，於無漏法心尚不取，故云「惡賤」。「何況有漏不應都勝」者，結上世第一也。言「分勝」者，不能都勝見諦之法，但分勝彼煖頂等法，故世第一亦名分勝。「除入」者，勝處也。又云都勝者，從功能為名，此世第一非但勝於煖頂等法，亦勝見諦等法。等者，等取脩道智行等法，乃至羅漢能開之功在世第一，故曰「都勝」。故從「或言」下釋都勝，據功用力強，非所證亦勝。「問前諸位義有差別耶」者？前已最勝得妙果等名通釋世第一法，今欲分別，故先問起。答如文。此不淨安般等並在世第一前，故世第一於彼為勝為最等，依地亦然。次從「又依未至為最」去料簡依地，從未至至四禪為六地，妙音師說或七，加欲界。依欲界身，天六人三，除北洲，前三善根，三洲死生六天亦續生故。第四善根天亦初起，唯女男身非餘扇搋。頌云：「聖由失地捨，異生由命終，煖必至涅槃，頂終不斷善，忍不墮惡道，第一入離生。」委釋如論。 > The verse states: 'Worldly supreme dharmas are likewise'; immediately following upon superior forbearance, the supreme arises, solely taking as object one aspect and one thought-instant of mind under suffering, the same as the preceding superior forbearance, and hence it says 'are likewise.' Being tainted, it is called 'worldly'; being the most excellent among them, it is said to be 'supreme'; because it acts as a cause of the same kind to induce the path of seeing to arise, it is therefore called 'most excellent.' All have wisdom as their essence; all are of the nature of the five aggregates, with meditation-concomitant morality being called the form aggregate, and the remaining four aggregates being understandable. As for the term 'forbearance of the dharma of suffering': in sixteen thought-instants, starting from the truth of suffering, one forbearance and one cognition arise in succession, until reaching the truth of the path, where the initial arising of one forbearance is called the fifteen minds, and the subsequent arising of one cognition is called the completion of the sixteen minds, which is the first fruit. Within this there are three parts: first the dharma, second the analogy, and third the analysis. The first text is as just stated. Next is the analogy; within the analogy, first is the analogy, and second the application. In the analogy, where it says 'Just as a person wishing to go from his own country,' etc.: the three realms are one's own country, and nirvāṇa is another country. Why is this? Residing for a long time in the three realms is one's own, while just arriving in nirvāṇa is another. The sixteen methods of contemplation are 'great wealth and property,' and going alone with a single aspect is why it says 'cannot carry them away.' Intermediate forbearance is like copper coins, superior forbearance is like gold, and the worldly supreme dharmas are like a priceless jewel; entering the true untainted realm with one aspect and one thought-instant is like carrying it away. Third, from 'Question' onward is the analysis: first the question, then the answer. Next, from 'As for the worldly supreme dharmas' onward praises the supreme meaning: first establishing complete supremacy, and next, from 'also partial' onward distinguishing differences in the grounds for obtaining the name; first two approaches are established, and then explained. In the explanation, first the partial is explained, and then the complete. In the first text, 'inseparable from seeing the truths': the sixteenth mind is seeing the truths, and the remaining fifteen minds are its retinue; arising in uninterrupted succession, it is said to be 'inseparable'; this is the stage of severing delusions, and therefore the power of wisdom is particularly dominant. From seeing the truths onward up to the third fruit, when the contemplation of dhyāna is accomplished, one is born in the five pure abodes; these five heavens are inhabited purely by noble ones, and therefore it says 'do not take birth in the same place as ordinary beings.' Upon reaching the fourth fruit and attaining the cognition of exhaustion, the defiling hindrances of the delusions of thought within the realms are eternally severed; these subsequent fruits are all due to the efficacy of seeing the truths, and therefore seeing the truths is the most supreme. Next, from 'three samādhis' onward, an illustration is cited for explanation. Just as when the mind of the worldly supreme dharmas attains the three samādhis, turning away from and detesting everything, it does not even grasp at untainted dharmas, and hence it says 'repudiates.' 'How much less should tainted ones be completely superior?' concludes the worldly supreme dharmas above. 'Partial supremacy' means that it cannot completely surpass the dharma of seeing the truths, but only partially surpasses those dharmas of heat, the summit, and so forth; hence the worldly supreme dharmas are also termed partially supreme. 'Except entering' is the superior place. Furthermore, it is said to be completely supreme: named from its function, these worldly supreme dharmas not only surpass the dharmas of heat, the summit, and so forth, but also surpass the dharmas of seeing the truths and so on. 'And so on' includes the wisdom and practices of the path of cultivation, up to the arhat; the efficacy of being able to initiate them lies in the worldly supreme dharmas, hence it is called 'completely supreme.' Therefore, from 'Or it is said' onward explains complete supremacy based on the strength of functional efficacy, not that what is realized is also superior. As for 'Question: Is there a distinction in meaning among the preceding stages?': previously, by terms such as 'most excellent' and 'attaining the wondrous fruit,' the worldly supreme dharmas were explained in general terms; now, wishing to make distinctions, the question is first raised. The answer is as in the text. These practices such as the contemplation of impurity and ānāpāna all precede the worldly supreme dharmas; therefore, the worldly supreme dharmas are superior and foremost in relation to them, and the same holds for the grounds upon which they rely. Next, from 'Furthermore, relying on the threshold \[concentration\] as the foremost' onward analyzes the relying grounds: from the threshold up to the four dhyānas are six grounds; Venerable Ghoṣa says there may be seven, adding the desire realm. Relying on a body of the desire realm, there are six heavens and three human \[continents\], excluding the northern continent; for the first three wholesome roots, dying and being reborn across the three continents, one also continues to take birth in the six heavens. The fourth wholesome root can also initially arise in the heavens; it is only in male and female bodies, and not other ṣaṇḍhas. The verse states: 'Noble ones abandon it by losing the ground; ordinary beings by the end of life. Heat inevitably reaches nirvāṇa; the summit never severs wholesome roots; forbearance does not fall into evil destinies; the supreme enters into the severance of rebirth.' Detailed explanations are as in the treatise. > — English (machine translation) (machine translation) - [Previous: 7.14](https://indike.org/pramana/in.bauddha.taisho.1717.7.14) - [Next: 7.16](https://indike.org/pramana/in.bauddha.taisho.1717.7.16) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1717.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.7.15) — English, machine translation ## Linked texts (1) - [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823.23.39) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.7.15](https://indike.org/pramana/in.bauddha.taisho.1717.7.15) · Pramāṇa