大般涅槃經集解 67.102

67.102

案僧亮曰：第四人從頂以上，住行遲速不為惡友所縛。從四念處至世第一法，有五品善根，下、中、上、上中、上上也。四念為下，煖法為中，頂法為上，忍法上中，第一法上上也。念前諸法不定，不入五品，在二品上名頂也。四方譬四諦。觀行轉遠言遍，釋頂義也。性是五陰者，具身見等諸業名凡夫，重則名外、輕者名內。煖法斷重之始，慧心弱故，未能令身口諸數皆背重惡。頂心已強，使身口諸業不起重惡，身口善業皆是頂法，故言性是五陰也。亦緣四諦者，明智慧是行主，行行說之也。次得忍法者，重見將終次立忍，智心未周泰名忍也。次得世第一法者，經有內外凡夫，若未斷內名世，斷內外盡名第一也。此五人得世間無漏，亦聖亦凡也。苦法忍者，出世無漏。斷內凡夫但說忍智，以見滅為見諦道，不見滅不見苦等。言色等有性，有性則常，常則是樂，樂則不苦。見色無性，因緣假合，起唯苦起、滅唯苦滅。始見苦忍，見苦無生，是為見苦。初稱苦忍，明其見滅，但說苦名。餘可知也。夫斷結有三種：一從理不從厭，謂菩薩也。二從厭不從理，謂外道也。三從厭從理，謂聲聞也。菩薩從理名無生法忍。聲聞乘厭通苦為名，辨大小道異也。忍性是慧者，緣空是慧，緣有是想也。緣於一諦訖見斷煩惱者，一諦謂滅也。見斷者，四諦所斷也。一智斷四，故言乃至也。如《勝鬘》云「以一智斷四住煩惱」，亦得四斷智功德。又云「無世間上上智」，以四智漸至上上智，出世無漏也。僧宗曰：頂法人雖緣四諦，而集空心少，見有意多也。陰者言有，亦名聚積，明此觀心存有情多，故言性是也。乃至忍法小勝，亦性是五陰也。世第一法名性是五根者，得理轉深，移陰作根名也。言第一法，心能為無漏作根，苦忍緣於一諦。若論前煖法，第一法爾時能習緣一諦，既有心多無心少，沒無名但與有名也。從頂以上見斷煩惱至須陀洹果，為第四人也。寶亮曰：正以此第三住人，遇善友得信首五根立，資斯之解，入見諦道，斷示相惑盡，成須陀洹人也。緣一諦者，得四諦平等，正觀現前，無復四異，唯空慧相隨。若在五方便時，猶有想受等異，緣四諦之別。今者苦忍初心會無相故，得緣滅諦名也。

Sengliang comments: For the fourth person, from the summit onwards, whether abiding or progressing, whether slow or fast, he is not bound by evil friends. From the four stations of mindfulness up to the worldly supreme dharmas, there are five grades of roots of goodness: inferior, middling, superior, superior-middling, and supreme-superior. The four stations of mindfulness are inferior; the dharma of heat is middling; the dharma of the summit is superior; the dharma of acceptance is superior-middling; and the worldly supreme dharma is supreme-superior. The dharmas prior to mindfulness are not fixed and do not enter the five grades; being above the two grades, it is called the 'summit'. The four directions are a metaphor for the four noble truths. The contemplation and practice extends further, hence it is said to be 'all-pervading', which explains the meaning of 'summit'. Regarding 'its nature is the five aggregates': one who possesses bodily view and all such karmas is called an ordinary person; if heavy, he is called an external [ordinary person], and if light, an internal [ordinary person]. The dharma of heat is the beginning of severing the heavy ones; because the mind of wisdom is weak, it cannot yet cause the mental factors of body and speech to entirely turn away from heavy evils. When the mind of the summit has grown strong, it causes the karmas of body and speech not to give rise to heavy evils, and the wholesome karmas of body and speech are all the dharma of the summit; hence it is said that 'its nature is the five aggregates'. Regarding 'also taking the four noble truths as its object': this clarifies that wisdom is the master of practice, and it is explained practice by practice. Next, one attains the dharma of acceptance: as the heavy views are about to end, acceptance is next established; because the mind of wisdom is not yet fully tranquil and expansive, it is called 'acceptance'. Next, one attains the worldly supreme dharma: the sūtra speaks of internal and external ordinary persons; if one has not yet severed the internal, it is called 'worldly'; when both internal and external are completely severed, it is called 'supreme'. These five persons attain worldly non-defilement, being both noble and ordinary. Dharma-acceptance of suffering is supramundane non-defilement. For severing the internal ordinary person, only acceptance and wisdom are spoken of; taking the seeing of cessation as the path of seeing the truths, if one does not see cessation, one does not see suffering and the rest. To say that form and the rest have intrinsic nature implies that intrinsic nature is permanent; what is permanent is blissful; and what is blissful is not suffering. When one sees that form lacks intrinsic nature and is a provisional coming-together of causes and conditions, then arising is merely the arising of suffering, and cessation is merely the cessation of suffering. When one initially sees acceptance of suffering, seeing that suffering is unarisen—this is 'seeing suffering'. It is first termed 'acceptance of suffering' to clarify its seeing of cessation, though only the name of suffering is expressed. The rest can be understood accordingly. Severing fetters is of three kinds: first, proceeding from principle rather than from revulsion—this refers to bodhisattvas. Second, proceeding from revulsion rather than from principle—this refers to non-Buddhists. Third, proceeding from both revulsion and principle—this refers to śrāvakas. For bodhisattvas, proceeding from principle is called the acceptance of the non-arising of dharmas. Śrāvakas ride upon revulsion and universally take suffering as its designation, thus distinguishing the Mahāyāna path from the Hīnayāna. Regarding 'the nature of acceptance is wisdom': taking emptiness as its object is wisdom, while taking existence as its object is ideation. Regarding 'taking one truth as its object, completely severing the afflictions abandoned by seeing': 'one truth' refers to cessation. 'Abandoned by seeing' refers to what is severed by the four truths. A single wisdom severs all four, hence it says 'up to'. As the Śrīmālādevisūtra says: 'Severing the afflictions of the four dwellings by a single wisdom', one also obtains the merit of four severing wisdoms. It also says: 'There is no worldly supreme-superior wisdom', because through the four wisdoms one gradually reaches the supreme-superior wisdom, which is supramundane and undefiled. Sengzong comments: Although the person of the dharma of the summit takes the four truths as object, his mind focused on emptiness is little, and his thoughts perceiving existence are many. 'Aggregates' implies existence and is also called 'accumulation', clarifying that this contemplative mind retains much sentiment of existence, which is why it is said that 'its nature is [the five aggregates]'. Up to the dharma of acceptance, which is slightly superior, its nature is also the five aggregates. The worldly supreme dharma is called 'having the five faculties as its nature' because its attainment of principle has grown deeper, shifting the name from 'aggregates' to 'faculties'. In saying that the supreme dharma's mind can serve as a root for the undefiled, the acceptance of suffering takes one truth as its object. If we discuss the preceding dharma of heat and supreme dharma, at that time they could practice taking one truth as their object, but since the mind of existence was abundant and the mind of non-existence was slight, the name of non-existence was obscured and only the name of existence was given. From the summit upward, severing the afflictions abandoned by seeing up to the fruit of srotāpanna constitutes the fourth person. Baoliang comments: It is precisely because this third established person meets a good friend and establishes the five faculties headed by faith, and relying on this understanding enters the path of seeing the truths, completely severing the afflictions that display characteristics, that he becomes a srotāpanna. Regarding 'taking one truth as object': when the equality of the four truths is attained, correct contemplation appears before oneself, there are no longer four distinctions, and only empty wisdom follows along. While in the five expedient stages, there were still distinctions of ideation, sensation, and the like, taking the four truths as separate objects. Now, because the initial mind of the acceptance of suffering tallies with the signless, it obtains the name of taking the truth of cessation as its object.