大般涅槃經義記 10.31

10.31

次答第三，先牒正解，「迦葉言」下問答重顯，「是須陀洹凡有二」下乘辨須陀洹利鈍差別。前中先牒，後對辨釋。須陀名義，具應有三：一名修習無漏；二名逆流；三名抵債，抵三塗債。文中但就前二釋之，「須名無漏，陀洹修習」是初義也，「須名流」等第二義也。「須者名流」此釋須義；下釋陀洹，陀洹名逆。先舉二流，「順逆」列名。「以逆流」下，正顯陀洹。下重顯中，迦葉先問，「若從是義，何緣斯陀至阿羅漢不名須陀」執通徵別。若從上來修習無漏逆生死義名須陀者，斯陀含等齊有是義，何故不悉名須陀洹，偏名初果為須陀洹？佛答有二：一正對前問偏明須陀一種名字有通有局；「二是人亦名須陀洹」下，乘辨一切賢聖名字明有通局。前中先明須陀名通，「一切眾生名有二」下彰其局義。通中，「須陀乃至諸佛亦名須陀」正顯通義。「若斯陀含乃至諸佛無須陀洹，云何得名斯陀至佛」反解通義。是義云何？若斯陀含不修無漏、不逆生死，云何名薄？乃至諸佛不修無漏、不逆生死，云何名覺？局中，明唯初果之人名須陀洹，餘皆不得。於中，初先簡聖異凡。「生名有二」汎以標舉，「客舊」列名。下就辨異。「凡有世名」彰凡異聖。「既得道已更為立名須陀洹」辨聖異凡。「以先得」下，簡初異後。「以先得故名須陀洹」彰初異後；「以後得故名斯陀」者，明後異初。上來直辨須陀一名通局之義，下次汎論一切聖名通局之義。文但彰通，略不顯局。句別有四：初言「是人亦名須陀乃至佛」者，明其初果具一切名。二「流有二」下，明餘賢聖具一切名。為明餘聖皆悉得名須陀洹故，須立二流，先舉、次列。有為功德名為「解脫」，無為功德說為「涅槃」。「一切聖人皆具此二，亦名須陀」就人分別。具前二流逆於生死，是故一切悉名須陀。非但一切得名須陀，亦名斯陀乃至名佛。三「須陀者名菩薩」下，就上初段釋初果人具一切名。於中但解名佛菩薩，餘類可知，略而不辨。「須陀洹者亦名菩薩」略以標舉，「何以」下釋。其菩薩者名道眾生，以求道故名道眾生。故今釋之，明小乘中菩提之道即是羅漢。盡、無生智，須陀求此，故名菩薩。「須陀洹人亦名為覺」略以標舉，「何以」下釋。「正覺見道斷煩惱」者，正觀諦理斷煩惱也。「覺因果」者，謂能覺知苦果集因、滅果道因。「正覺共道不共道」者，所觀聖行望陰是共、望諦不共；於四諦下行義各別故名不共，前三諦下一一諸行皆通五陰故名為共。以有此義，故須陀洹得名為佛。四「斯陀」下，就前第二釋餘賢聖具一切名。於中偏明小乘賢聖具佛菩薩二種名字，大具小名略而不辨。故今文中說言「斯陀乃至羅漢亦復如是」，亦如須陀名佛菩薩。

Next is the answer to the third [question]. It first cites the correct explanation; from "Kāśyapa said..." downward, question and answer re-elucidate it; from "these srotāpannas are in general of two kinds..." downward, it takes the occasion to discern the difference between sharp and dull faculties of the srotāpanna. In the former part, it first cites, and then provides an explanation in response. The meaning of the name srotā[panna] fully should have three [senses]: first, practicing the undefiled; second, going against the stream; third, repaying debts—repaying the debts of the three wretched realms. The text only explains it in terms of the first two: "*Srotā* means undefiled, *panna* means practice" is the first meaning; "*Srotā* means stream..." and so forth is the second meaning. "*Srotā* means stream": this explains the meaning of *srotā*; below, it explains *panna*: *panna* means going against. It first adduces the two streams, listing the names "with the stream" and "against the stream." From "by going against the stream..." downward, it directly reveals *panna*. In the re-elucidation below, Kāśyapa first asks: "If it is according to this meaning, for what reason are those from the sakṛdāgāmin up to the arhat not called srotāpannas?": this holds to the general to challenge the specific. If it is according to the above, where practicing the undefiled and going against the stream of saṃsāra is the meaning of being a srotāpanna, then the sakṛdāgāmin and so forth equally possess this meaning; why then are they not all called srotāpannas, but instead the initial fruit is exclusively called a srotāpanna? The Buddha's answer has two parts: first, directly addressing the preceding question, he specifically clarifies that the single name of the srotāpanna has both a general and an exclusive [sense]; from "second, these persons are also called srotāpannas..." downward, he takes the occasion to discern that the names of all the noble and worthy have both a general and an exclusive [sense]. In the former part, he first clarifies that the name of the srotāpanna is general; from "all sentient beings have two kinds of names..." downward, he manifests its exclusive meaning. Within the general, "a srotāpanna up to all buddhas are also called srotāpannas" directly reveals the general meaning. "If from the sakṛdāgāmin up to all buddhas there were no srotāpanna, how could they be named from sakṛdāgāmin up to buddha?": this reversely explains the general meaning. What does this mean? If a sakṛdāgāmin did not practice the undefiled and did not go against saṃsāra, how could he be called "attenuated"? Up to: if all buddhas did not practice the undefiled and did not go against saṃsāra, how could they be called "awakened"? Within the exclusive [meaning], it clarifies that only the person of the initial fruit is named a srotāpanna, while the rest are not entitled to it. Therein, it first distinguishes the noble from the ordinary. "Names given at birth are of two kinds" presents this generally, listing the names "guest" and "original." Below, it turns to discerning their differences. "Ordinary persons have mundane names" reveals the difference between ordinary and noble. "Having already attained the path, he is additionally established with the name srotāpanna" discerns the difference between noble and ordinary. From "by virtue of having attained it first..." downward, it distinguishes the initial from what follows. "By virtue of having attained it first, he is called a srotāpanna" reveals the difference of the initial from what follows; "by virtue of having attained it later, he is called a sakṛdāgāmin" clarifies the difference of what follows from the initial. The above directly discerns the general and exclusive meanings of the single name srotāpanna; next, it broadly discusses the general and exclusive meanings of all noble names. The text only manifests the general and does not display the exclusive. There are four distinct clauses: First, the statement "these persons are also called from srotāpanna up to buddha" clarifies that the initial fruit possesses all names. Second, from "streams are of two kinds..." downward, it clarifies that the remaining worthy and noble possess all names. In order to clarify that all other noble beings are entitled to the name srotāpanna, two streams must be established, first adduced and then listed. Conditioned qualities are called "liberation," and unconditioned qualities are spoken of as "nirvāṇa." "All noble persons possess both of these, and are also called srotā[pannas]": this distinguishes in terms of persons. Possessing the preceding two streams, they go against saṃsāra; therefore, all are called srotāpannas. Not only are all entitled to be called srotāpanna, but they are also called sakṛdāgāmin up to being called buddha. Third, from "a srotāpanna is called a bodhisattva..." downward, it relies on the first section above to explain that the person of the initial fruit possesses all names. Therein, it only explains the names buddha and bodhisattva; the rest can be known by analogy, being concise and not distinguished. "A srotāpanna is also called a bodhisattva" briefly presents it; from "Why..." downward, it explains. A bodhisattva is called an "awakening sentient being" (bodhisattva); because of seeking the path, he is called an awakening sentient being. Therefore, it is now explained to clarify that in the Hīnayāna, the path of bodhi is precisely the arhat. Knowledge of exhaustion and knowledge of non-arising: the srotāpanna seeks these, hence is called a bodhisattva. "A srotāpanna is also called awakened (buddha)" briefly presents it; from "Why..." downward, it explains. "Correctly awakening to the path of seeing and severing afflictions" means correctly contemplating the principle of the truths and severing afflictions. "Awakening to cause and effect" means being able to awaken to and know the fruit of suffering and the cause of origination, and the fruit of cessation and the cause of the path. "Correctly awakening to shared paths and unshared paths": the noble practices contemplated are shared with respect to the aggregates, but unshared with respect to the truths; beneath the four truths, the practice meanings are each distinct, hence called unshared; beneath the former three truths, each and every practice is common to the five aggregates, hence called shared. Because this meaning is present, the srotāpanna is entitled to be called a buddha. Fourth, from "sakṛdāgāmin..." downward, it relies on the second [section] above to explain that the remaining worthy and noble possess all names. Therein, it specifically clarifies that the worthy and noble of the Hīnayāna possess both names of buddha and bodhisattva, while the Mahāyāna possessing Hīnayāna names is omitted and not distinguished. Therefore, the text now says: "The sakṛdāgāmin up to the arhat are also like this," being just like the srotāpanna in being named buddha and bodhisattva.