[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) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 67.132 # 大般涅槃經集解 67.132 大般涅槃經集解 67.132 - **Language:** Classical Chinese ### [67.132](https://indike.org/pramana/in.bauddha.taisho.1763.67.132) 案僧亮曰：共者，內外凡夫共捨凡得聖，故名初果。阿那含以逕二果非初捨，所以共也。煖法已前外凡夫亦得行十六行，內外共也，不共文隱。煖法以上及四果皆不共。何者？後攝以為果，知共不但有漏也。向果，煖法已上皆向也。是世間無漏，通稱無漏，八智亦爾。說超者，道比智成果，捨七不捨八。此言捨八，非但十六，世俗不斷結，無超越明矣。佛有超語，迦葉問者何也。能伏三空結者，利根於下，以有厭也。逕初二果不住，至第三乃住。佛為住處說超惑者，謂不經初果，失旨也。迦葉問，正以緣一諦者滅諦也。無窮生死為四倒所迷，煖法以來須別緣四諦助成初果，重倒已滅，不須四也。僧宗曰：分解各有處也。須陀洹見諦道中行，阿那含思惟道中行也。有漏十六行二種者，凡五方便，都名有漏。若四意止，則外凡夫共。所以爾者，言四意止人，猶可有退，還外凡夫。理與外未得分隔，是以名共。若入煖法，法根立，轉得法空照理，永不復退。分絕凡夫，故名不共也。無漏十六行，二種：初入見諦，未得須陀洹果，爾時名；若第十六心證果，名為得果。八智亦有二種：若是第十五心已還，爾時見智比智悉名為向；若第十六心證果已，爾時作見比智觀四諦，名得果觀。須陀洹捨共得不共者，不言捨前四意止，中前久已捨。今言捨者，還是見諦中十五心，同是向中共行十六也。今捨無漏共，得果不共也。若當證果時，乃不作十六行，但使在果心，自不復與向共，乃至捨向八智，得得果八智。那含不如是者，言須陀洹分解見諦。向中行初成。須陀洹，那含已經二果分解思惟也，果異向異，豈得同耶？須陀洹緣四諦，那含緣一諦者，還就與脫受名耳。猶如世第一法，亦皆緣平爾時見有情多、識空意少；若入無相行，是則空心勝。是以從不如。世第一法，約有受名；無相行乃未能都妄有心，但空緣明勝，約無受名。今須陀洹，亦緣一諦平等，正以不及那含，還名言緣四諦，實不緣四也。寶亮曰：此答意，始終次第辨行階級，然後釋所以不得之意也。有漏二種者，謂四念前十六行，此與外凡夫共。從四念以上，十六于時不復共也。無漏二種者，向果者，苦法忍已上。至十五是果者，得須陀洹時，乃無十六之別。但證本所行，故言具十六也。八智亦二者，義如上也。然無相行中亦無八，但目因時名也。捨共十六者，四念前也。得不共者，內凡夫也。捨向果八智者，苦忍以上十五心也。得得果八智者，果時明了也。那含不如是者，正釋二人因異也。得須陀洹果後唯觀一滅諦，不復以十六行八智為因，云何名那含為初果耶？ > Sengliang states: ‘Shared’ means internal and external ordinary persons together abandon the ordinary and attain the noble; hence it is called the first fruit. Because an anāgāmin has already passed through two fruits and does not abandon \[the ordinary\] for the first time, it is \[not\] shared. Before the stage of warmth, external ordinary persons can also practice the sixteen aspects; it is shared between internal and external, though the text on unshared is obscure. From the stage of warmth upward, as well as the four fruits, all are unshared. Why? Later they are subsumed into fruits, knowing that ‘shared’ is not merely with outflows. As for candidate to fruit: from the stage of warmth upward, all are candidates. This is mundane outflow-free; generically called outflow-free, the eight cognitions are also like this. To speak of a transcender: the subsequent cognition of the path achieves the fruit, relinquishing seven and not relinquishing eight. Here it says relinquishing eight, not merely sixteen; mundane \[paths\] do not sever fetters, so it is clear there is no transcendence. The Buddha spoke of transcendence, so why did Kāśyapa ask? One who can suppress the fetters of the three emptinesses has sharp faculties below and possesses revulsion; he passes through the first two fruits without dwelling, only dwelling upon reaching the third. The Buddha spoke of transcending for the dwelling-place; the deluded think he does not pass through the first fruit, which misses the purport. Kāśyapa's question precisely rests on conditioning upon a single truth, which is the truth of cessation. Boundless saṃsāra is deluded by the four inversions; from the stage of warmth onward, one must separately condition upon the four truths to assist in achieving the first fruit; once the heavy inversions are eliminated, there is no need for all four. Sengzong states: The differentiations of understanding each have their place. The srotāpanna practices within the path of seeing the truths; the anāgāmin practices within the path of cultivation. Regarding the two kinds of sixteen aspects with outflows: all five preliminary expedients are collectively called ‘with outflows’. At the four bases of mindfulness, one is shared with external ordinary persons. The reason is: a person at the four bases of mindfulness can still regress to become an external ordinary person again. Principle has not yet separated from the external; hence it is called ‘shared’. If one enters the stage of warmth, the roots of Dharma are established, one increasingly attains the emptiness of dharmas and illumines the principle, never again to regress. Distinctly severed from ordinary persons, it is called ‘unshared’. The outflow-free sixteen aspects are of two kinds: when first entering the seeing of truths, not having yet attained the fruit of srotāpanna, it is designated \[candidate\]; when the sixteenth mind realizes the fruit, it is called having attained the fruit. The eight cognitions also have two kinds: if up to the fifteenth mind, at that time the cognition of seeing and subsequent cognition are all called ‘candidate’; if after the sixteenth mind has realized the fruit, at that time performing cognition of seeing and subsequent cognition contemplating the four truths, it is called the contemplation of having attained the fruit. As for the srotāpanna abandoning the shared and attaining the unshared: it does not mean abandoning the previous four bases of mindfulness, which were already abandoned long before. Now saying ‘abandoning’ still refers to the fifteen minds within the seeing of truths, which jointly practice the sixteen within the candidateship. Now one abandons the outflow-free shared and attains the unshared of the fruit. When realizing the fruit, one does not perform the sixteen aspects, but merely abides in the mind of the fruit, naturally no longer sharing with the candidate, even abandoning the eight cognitions of the candidate and attaining the eight cognitions of having attained the fruit. That an anāgāmin is not like this means: the srotāpanna's differentiation of understanding is in seeing the truths, practicing within the candidate to first achieve srotāpanna; the anāgāmin has already passed through two fruits, differentiating understanding in cultivation; candidate and fruit are distinct, so how could they be identical? That the srotāpanna conditions upon the four truths and the anāgāmin conditions upon a single truth is merely receiving designation in accordance with deliverance. Just as in the supreme mundane dharma, all are conditioned equally; at that time, seeing existence is dominant and awareness of emptiness is minimal; if one enters signless practice, then the mind of emptiness prevails. Hence it follows inferiority: the supreme mundane dharma receives its designation based on existence; signless practice is not yet able to entirely forget the mind of existence, but its conditioning on emptiness is bright and predominant, so it receives designation based on non-existence. Now the srotāpanna also conditions upon the equality of a single truth; precisely because he does not match the anāgāmin, he is conversely designated as conditioning upon the four truths, though in reality he does not condition upon four. Baoliang states: The intent of this reply is first to distinguish the stages of practice in sequence from beginning to end, and then explain the reason why he cannot attain \[that name\]. The two kinds with outflows refer to the sixteen aspects prior to the four applications of mindfulness, which are shared with external ordinary persons; from the four applications of mindfulness upward, the sixteen at that time are no longer shared. The two kinds of outflow-free: candidate to fruit is from the forbearance of the Dharma of suffering upward; reaching the fifteenth is the fruit; when attaining srotāpanna, there is no distinction of sixteen, but merely realizing what was originally practiced, so it is said to possess sixteen. The eight cognitions also having two kinds: the meaning is as above. However, in signless practice there are also no eight; it merely designates the name at the time of the cause. ‘Abandoning the shared sixteen’ refers to before the four applications of mindfulness; ‘attaining the unshared’ refers to internal ordinary persons. ‘Abandoning the candidate-fruit eight cognitions’ refers to the fifteen minds from the forbearance of suffering upward; ‘attaining the fruit-attained eight cognitions’ refers to being clear and distinct at the time of the fruit. That an anāgāmin is not like this precisely explains that the causes of the two persons differ. After attaining the fruit of srotāpanna, one only contemplates the single truth of cessation, no longer taking the sixteen aspects and eight cognitions as cause; how could an anāgāmin be called the first fruit? > — English (machine translation) (machine translation) - [Previous: 67.131](https://indike.org/pramana/in.bauddha.taisho.1763.67.131) - [Next: 67.133](https://indike.org/pramana/in.bauddha.taisho.1763.67.133) - [Up: 67](https://indike.org/pramana/in.bauddha.taisho.1763.67) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.67.132) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.67.132](https://indike.org/pramana/in.bauddha.taisho.1763.67.132) · Pramāṇa