大般涅槃經義記 1.58

1.58

雖有四義，此中具依後三釋之。聲聞眾中先列比丘，後列尼眾，比丘人尊數少故先，尼眾形卑數多故後。比丘眾中，文別有三：一列眾歎德、二覩相增悲、三雲集佛所。就初段中，先列其眾，舉數辯眾，文顯可知。下歎其德，初先總歎，次別，後結。「皆阿羅漢」，是總歎也。羅漢，梵語，此名無生，隨義傍翻，亦名無著，無生報亡，無著因盡。「心得」下別，別中初先歎其德備，「如栴檀」下歎其眾純。歎德備中，准下歎尼，最初少一諸漏已盡。通其所少，文別八句，句雖有八，體唯有四，所謂四智。前四正歎，後四重顯。所少漏盡，明我生盡，准《毘婆沙》，生盡即是斷集之智，故盡諸漏，名我生盡。「心得自在」，明梵行立，依《毘婆沙》是修道智，道行成滿，進任從意，名心自在。「所作已辦」，即是所作已辦智也，依《毘婆沙》是證滅智，證滅功成，名所作辦。「離惱」是其不受後有，准《毘婆沙》是斷苦智，今言離惱，舉因顯果，由離惱故不受後有。此之四義，廣如後釋。「調根」顯初諸漏已盡，從眼至意，生識名根，善調諸根，故不生漏，如龍有威，顯前自在。「成慧」顯前所作已辦，斯乃成就眾生空慧。「逮得己利」顯前離惱，煩惱損己，故離煩惱名為己利。逮名為至，亦曰及矣。下歎眾純，有行共俱，故「如檀林，栴檀圍遶」。備斷同聚，「如師子王，師子圍遶」。行德普熏，其猶栴檀；斷德摧惡，狀同師子。上來別歎。「成就」下結成。「無量」等，結歎前德。「一切皆」等，結歎前人從佛化生，名佛真子。

Although there are four meanings, here it is explained fully in reliance on the latter three. Among the assembly of śrāvakas, the bhikṣus are listed first and the bhikṣuṇī assembly is listed after; because the persons of bhikṣus are venerable and their number is few, they come first, while the bodily form of the bhikṣuṇī assembly is lowly and their number is many, so they come after. In the bhikṣu assembly, the text has three distinct parts: first, listing the assembly and praising their virtues; second, beholding the signs and increasing in sorrow; third, gathering like clouds at the Buddha's place. In the first section, first the assembly is listed, citing the number to distinguish the assembly, which is obvious from the text and can be understood. Below, their virtues are praised: first generally praising, next specifically, and lastly concluding. 'All were arhats' is the general praise. 'Arhat' is Sanskrit; here it is translated as 'without birth', and according to its meanings translated collaterally, it is also called 'without clinging'—'without birth' because recompense is gone, and 'without clinging' because causes are exhausted. From 'minds attained' onward is the specific; in the specific, first their possession of complete virtue is praised, and from 'like sandalwood' onward, the purity of their assembly is praised. In praising their possession of complete virtue, drawing an analogy to the praise of the bhikṣuṇīs below, at the very beginning it lacks the one phrase 'all outflows were already exhausted'. Supplying what is missing, the text has eight distinct phrases; although there are eight phrases, in substance there are only four, namely the four knowledges. The first four directly praise, and the latter four reiterate and reveal them. What is missing, 'exhaustion of outflows', clarifies that my births are exhausted; in reliance on the *Vibhāṣā*, exhaustion of birth is the knowledge of abandoning the origination [of suffering]; therefore, the exhaustion of all outflows is called 'my births are exhausted'. 'Minds attaining mastery' clarifies that the pure conduct is established; relying on the *Vibhāṣā*, this is the knowledge of cultivating the path: when path practice is fully accomplished, advancing is at one's will, which is called 'mind having mastery'. 'What had to be done was already done' is precisely the knowledge of what had to be done having been accomplished; relying on the *Vibhāṣā*, this is the knowledge of realizing cessation: when the work of realizing cessation is accomplished, it is called 'what was to be done has been done'. 'Free from affliction' is their not receiving further existence; in reliance on the *Vibhāṣā*, this is the knowledge of ending suffering. Now stating 'free from affliction' cites the cause to reveal the fruit: because they are free from affliction, they do not receive further existence. These four meanings are broadly explained below. 'Taming the faculties' reveals the initial 'all outflows were already exhausted': from eye to mind, consciousness is produced and called faculties; well taming the faculties, outflows therefore do not arise, and like dragons possessing majesty, it reveals the aforementioned mastery. 'Accomplishing wisdom' reveals the aforementioned 'what had to be done was already done'; this is accomplishing the wisdom of the emptiness of sentient beings. 'Attaining their own benefit' reveals the aforementioned 'free from affliction': afflictions harm oneself, so being free from afflictions is called 'one's own benefit'. *Dai* means to reach, and is also called to attain. Below, the purity of the assembly is praised: their practices were shared together, hence 'like a sandalwood forest, surrounded by sandalwood'. Their complete abandonments gathered together, 'like the king of lions, surrounded by lions'. The virtue of their practice perfumed everywhere, like sandalwood; the virtue of abandonment destroyed evil, in the manner of lions. The above is the specific praise. From 'accomplished' onward is the concluding summary. 'Immeasurable' and so forth concludes the praise of the preceding virtues. 'All were' and so forth concludes the praise of the aforementioned persons as being born through transformation from the Buddha, called true sons of the Buddha.