大般涅槃經義記 10.33

10.33

前問次答，自下第三於前義中有難解者問答重顯。重顯向前釋名中義，有兩問答：就初問中，迦葉初先進退兩定，為先得道名須陀洹？為初果故名須陀洹？下就設難：「若先得道名須陀洹，苦法忍時何故不得名須陀洹」；「若以初果名須陀洹，外道之人先斷煩惱至無所有，得那含時何故不名為須陀洹」，此舉超越那含為難。云何超越？斯陀、那含並有超義。有人凡時依世淨禪作六行觀，斷欲界結五品盡來入見諦道，至第十六道比智時猶故名為次第須陀。若斷六七八品盡來入見諦道，至第十六道比智時不作須陀，超證第二斯陀含果，斯陀含人所斷煩惱先已斷故。斷欲結盡至無所有後入見道，至第十六道比智時不作須陀及斯陀含，超證第三阿那含果，那含所斷先已盡故。超越如是。云何作難？若次第人至第十六道比智時，以初果故名須陀者，彼超越人先斷欲盡至無所有入見諦道，至第十六道比智時亦初得果，何故不得名須陀洹而名那含？下佛答之。「以初果故名須陀洹」釋去初難。良以初果名須陀故，苦法忍時未是初果，是故不得名須陀洹。「如汝問」下釋去後難，先牒門辭、下對辨釋。釋意如何？明初果人名須陀洹，超越那含超證第三非初果人，是故不得名須陀洹。文中初言「以初果故名須陀洹」正答其問。「是人爾時具足八智及十六行」辨初果相。四法四比是其八智，苦無常等是十六行。是人但於現在道下為一行觀，未來傍於十六增明名具十六。「迦葉」下，復重執為難。「越超那含亦具八智、具十六行，何故不名為須陀洹」。下佛對之，明唯須陀得為初果故名須陀，彼證第三非是初果不名須陀。文中偏對次第那含辨釋須陀為初果義，超越那含一向不論，彼非常行之次第故。於中文二：一就行修明初異後、二「須陀洹緣四諦」下約對境明初異後。前中，初先明初異後，「阿那含人則不如是」彰後異初。「是故」下結。初異後中，明須陀洹捨凡入聖、捨向得果，故名初果。於中，先分十六行別、次分八智，後約此二解釋須陀為初果義。初中，先分有漏十六以為二種，「有二」舉數，「共與不共」列其二名。是義云何？彼十六行，約界上下有三十二，於一一行重觀名共、單觀不共。為辨此義，須明煗等四心差別。於彼上下三十二行，止觀來去多心觀察，名之為煗，多觀未明名煗方便，多觀分明名煗成就。於一一行止觀來去以漸略之，乃至於彼一一行下各一心觀名之為頂，二心觀前名為方便，後一心觀名為成就。此一心觀與後忍中初觀相似，如增上忍似第一法。於一一行各一心觀名忍初心，更復從後向前略之，乃至最後唯緣欲界苦下一行名之為忍，欲界苦下二行觀前名忍方便一行名成。於前忍心，末後所緣重一心觀，名世第一。

The preceding was the question followed by the answer; below, the third presents questions and answers to re-elucidate difficult-to-understand points in the preceding meaning. To re-elucidate the meaning in the preceding explanation of names, there are two questions and answers. In the first question, Kāśyapa first sets forth a dilemma: Is one called a srotāpanna because one first attains the Path, or is one called a srotāpanna because it is the first fruit? Below, he poses the challenge: "If one is called a srotāpanna because one first attains the Path, why, at the time of the receptivity to the cognition of the dharma of suffering, is one not entitled to be called a srotāpanna?" "If one is called a srotāpanna because it is the first fruit, when an outsider previously severs defilements up to the [stage of] nothingness and attains [the fruit of] anāgāmin, why is he not called a srotāpanna?" This cites the transcendent anāgāmin to pose the challenge. What is meant by "transcendent"? Both the sakṛdāgāmin and the anāgāmin have the meaning of transcendence. While still an ordinary person, someone relies on worldly pure dhyāna to practice the contemplation of the six practices, severs five grades of fetters of the desire realm completely, and then enters the path of seeing the truths; when reaching the sixteenth [mind-moment of] cognition of the relation to the path, he is still called a sequential srotāpanna. If he severs six, seven, or eight grades completely and then enters the path of seeing the truths, when reaching the sixteenth [mind-moment of] cognition of the relation to the path he does not become a srotāpanna, but transcends to realize the second fruit of sakṛdāgāmin, because the defilements severed by a sakṛdāgāmin were already severed by him previously. If he severs the fetters of desire completely up to [the stage of] nothingness and then enters the path of seeing, when reaching the sixteenth [mind-moment of] cognition of the relation to the path he does not become a srotāpanna or a sakṛdāgāmin, but transcends to realize the third fruit of anāgāmin, because what is severed by an anāgāmin has already been exhausted by him previously. Transcendence is like this. How is the challenge posed? If a sequential person, when reaching the sixteenth [mind-moment of] cognition of the relation to the path, is called a srotāpanna because it is the first fruit, then that transcendent person who previously severed desire completely up to [the stage of] nothingness and entered the path of seeing the truths also initially attains a fruit when reaching the sixteenth [mind-moment of] cognition of the relation to the path; why is he not entitled to be called a srotāpanna, but called an anāgāmin instead? Below, the Buddha answers it. "Because it is the first fruit, he is called a srotāpanna" resolves the first challenge. Precisely because one is called a srotāpanna on account of the first fruit, at the time of the receptivity to the cognition of the dharma of suffering one is not yet at the first fruit; therefore one cannot be called a srotāpanna. From "as you asked" downward resolves the second challenge; it first cites the words of the question, and below, distinguishes and explains them. What is the intention of the explanation? It clarifies that the person of the first fruit is called a srotāpanna, whereas the transcendent anāgāmin transcends to realize the third and is not a person of the first fruit; therefore he cannot be called a srotāpanna. In the text, the opening words "because it is the first fruit, he is called a srotāpanna" directly answer his question. "At that time this person is fully endowed with eight knowledges and sixteen aspects of practice" distinguishes the characteristics of the first fruit. The four dharma [knowledges] and four subsequent [knowledges] are the eight knowledges; suffering, impermanence, etc. are the sixteen aspects of practice. This person only performs the contemplation of one aspect of practice in the present path, but laterally in the future the sixteen become intensified and clear, so he is said to be endowed with the sixteen. From "Kāśyapa" downward, he again seizes on this to pose a challenge: "The transcendent anāgāmin is also fully endowed with the eight knowledges and fully endowed with the sixteen aspects of practice; why is he not called a srotāpanna?" Below, the Buddha responds to it, clarifying that only the srotāpanna is entitled to be the first fruit and is therefore called a srotāpanna, whereas that one who realizes the third is not the first fruit and is not called a srotāpanna. The text specifically explains the srotāpanna's meaning as the first fruit in contrast to the sequential anāgāmin; the transcendent anāgāmin is completely excluded from consideration, because that is not the sequence of regular practice. Within this there are two parts: first, in terms of practice and cultivation, it clarifies that the first differs from the subsequent; second, from "a srotāpanna conditions the four truths" downward, in terms of the objective realm, it clarifies that the first differs from the subsequent. In the former, it first clarifies that the first differs from the subsequent; "an anāgāmin is not like this" demonstrates that the subsequent differs from the first. From "therefore" downward concludes it. In clarifying that the first differs from the subsequent, it explains that a srotāpanna abandons the ordinary and enters the noble, abandons the path of approach and attains the fruit, and is therefore called the first fruit. Within this, it first divides the distinctions among the sixteen aspects of practice, next divides the eight knowledges, and afterward relies on these two to explain the srotāpanna's meaning as the first fruit. In the first part, it first divides the sixteen contaminated [aspects of practice] into two kinds: "there are two" cites the number, and "shared and unshared" lists their two names. What is this meaning? Those sixteen aspects of practice, divided across the upper and lower realms, become thirty-two; contemplating each single aspect repeatedly is called shared, while contemplating it singly is unshared. To explain this meaning, one must clarify the distinction among the four states of mind: heat, and so forth. With respect to those thirty-two aspects across the upper and lower [realms], observing with multiple minds back and forth in calm abiding and insight is called heat; when multiple contemplations are not yet clear, it is called the preliminary means of heat; when multiple contemplations are distinct and clear, it is called the fulfillment of heat. Progressively condensing back and forth between calm abiding and insight on each aspect, until one single mind contemplates each single aspect, is called the summit; before the two minds' contemplation is the preliminary means, and the subsequent single mind's contemplation is fulfillment. This single-mind contemplation is similar to the initial contemplation in the subsequent receptivity, just as heightened receptivity resembles the supreme worldly dharma. Contemplating each single aspect with a single mind is called the initial mind of receptivity; further condensing from the later toward the earlier, until at the very end one conditions only one aspect under suffering in the desire realm, is called receptivity; before contemplating two aspects under suffering in the desire realm is the preliminary means of receptivity, and one aspect is fulfillment. In this prior mind of receptivity, contemplating the very last conditioned object repeatedly with a single mind is called the supreme worldly dharma.