大般涅槃經義記 10.26

10.26

廣中，迦葉初問起發，如來次答。「迦葉白佛：先得道故名須陀」下，於前義中有難解者問答重顯。前中，迦葉具為四問：一問須陀斷惑多少。「如佛先說，須陀所斷猶如縱廣四十里水，在如一渧」舉佛昔言。「此中云何說斷三結」舉多徵少。如來前於〈現病品〉中說斷三結得須陀洹，故今徵之。下列三名。「非因見因」是戒取也。烏鷄戒等非真滅因，妄謂是因，是故名為非因見因。餘二可知。二問須陀遍觀方義。三問其名，「何因緣故名須陀洹」。四問須陀喻錯魚義。下佛依問，次第辨釋。

In the extensive explanation, Kāśyapa first initiates questions, and the Tathāgata then answers. From "Kāśyapa said to the Buddha: Having first attained the path, he is called a srotāpanna..." onward, questions and answers re-elucidate difficult points in the preceding meaning. In the former part, Kāśyapa raises four questions in full: First, he asks about how many defilements the srotāpanna severs. "Just as the Buddha previously said, what is severed by the srotāpanna is like water forty li in breadth and length, while what remains is like a single drop": this adduces the Buddha's former words. "Why does it say here that he severs three fetters?": this adduces the greater to challenge the lesser. The Tathāgata previously stated in the "Chapter on Manifesting Illness" that severing the three fetters yields the srotāpanna; hence he now challenges it. Below, three names are listed. "Regarding what is not a cause as a cause" is the attachment to rules and vows. The crow and chicken vows and the like are not the true causes of cessation, yet one falsely considers them to be causes; therefore it is called regarding what is not a cause as a cause. The other two can be understood. Second, he asks about the meaning of the srotāpanna's universal observation of the directions. Third, he asks about the name: "Due to what causes and conditions is he called a srotāpanna?" Fourth, he asks about the meaning of the metaphor of the srotāpanna as a makara fish. Below, the Buddha explains them in sequence according to the questions.