大般涅槃經義記 10.24

10.24

下第十一明其見諦十五心人。斷見諦惑有十六心，八忍、八智。言八忍者，觀欲四諦有四法忍，觀上四諦有四比忍。言八智者，觀欲四諦有四法智，觀上四諦有四比智。此十六中，前十五心名為見道，今次辨之。此人唯有觀方一義，住義通後顯故不論。文中，初先明苦法忍。「是人次第得苦法忍」，乘前起後。「忍性是慧」，辨其體性。何故前來皆言五陰，此獨攝慧？理實相似，以見道中見法明白慧用增強，故偏說之。「緣一諦」者，明觀方義。於苦諦下趣緣一行，若愛行人或觀苦行或無常行，見行之人或觀空行或無我行。問曰：向前世第一法現緣一行之中，就其未來得修名緣四諦；此苦法忍何故不然，而言緣一？釋言：有以。世第一法猶在世間寬容之限，於未來世傍修寬多，故言緣四。苦忍等心是峻疾道，傍修狹少，未來但於同諦四行而得增明，不及餘諦，故言緣一。「乃至見斷」，舉餘忍智。

Below, the eleventh [section] clarifies the person of the fifteen mental states of seeing the truths. In severing the defilements [abandoned through] seeing the truths, there are sixteen mental states: eight tolerances and eight knowledges. As for the eight tolerances: contemplating the four truths of desire has four dharma-tolerances; contemplating the four truths of the upper [realms] has four subsequent tolerances. As for the eight knowledges: contemplating the four truths of desire has four dharma-knowledges; contemplating the four truths of the upper [realms] has four subsequent knowledges. Among these sixteen, the first fifteen mental states are called the path of seeing, which is now discerned in sequence. This person has only the single meaning of observing the directions; the meaning of abiding is not discussed because it is revealed by extending through what follows. In the text, it first clarifies the dharma-tolerance of suffering. "This person progressively obtains the dharma-tolerance of suffering": this takes up what precedes and introduces what follows. "The nature of tolerance is wisdom": this discerns its essence. Why was it said earlier in all cases that it is the five aggregates, whereas here it uniquely subsumes wisdom? In actual principle, they are similar, but because on the path of seeing the perception of dharmas is clear and the function of wisdom is intensified, it is spoken of specifically. "Observing one truth" clarifies the meaning of observing the directions. Beneath the truth of suffering, one directly observes a single aspect: if a person of craving-conduct, they may contemplate the aspect of suffering or the aspect of impermanence; if a person of view-conduct, they may contemplate the aspect of emptiness or the aspect of non-self. Question: Earlier, in the supreme worldly dharmas presently observing a single aspect, it was called observing the four truths in terms of future cultivation through attainment; why is this dharma-tolerance of suffering not so, but said to observe only one? Explanation: There is a reason. The supreme worldly dharmas are still within the broad and expansive limits of the mundane, so their collateral cultivation in future lifetimes is broad and extensive, and hence they are said to observe the four. The mental states such as the tolerance of suffering belong to an acute and swift path; their collateral cultivation is narrow and meager, and in the future they only attain increased illumination with respect to the four aspects of the identical truth, without reaching the other truths; hence it is said to observe only one. "Up to [the defilements] abandoned through seeing": this adduces the remaining tolerances and knowledges.