大般涅槃經義記 10.34

10.34

問曰：善行多應彌好，何故須略？如《迦旃延阿毘曇》云「譬如富人欲適他土，患其財多轉以易錢，猶嫌錢重轉以易金，猶患金重以金轉易大價寶珠持至他方。行者如是，欲入出道，患彼有漏多行煩開，故漸略之。」此四階中，初二重觀名共十六，後二單觀名為不共。下分無漏，「有二」舉數，「向得」列名。於彼見道十五心中所觀名向，道比智時所觀名得。道比智心單緣一行，云何得有十六行別？釋言：彼現雖緣一行，未來傍於十六增明，故得果時亦具十六。次論八智，「有二」舉數，「向得」列名。向果八者，見諦道中唯有四法及三比智，何處有八？向有近遠，見諦道前四現忍心學觀四諦名為遠向，此十智中一等智攝；見諦道中復有七智，合為八耳。問曰：向前十六行中，向果十六不攝有漏，向果智中何義通攝？釋言：向前十六行中，有漏、無漏兩處別論，故向果中不攝有漏。此八智中，有漏、無漏不別宣說，故通攝之。何故不別？彼見道前唯一等智，更無異義，故不別說。得果八者，得果之時捨見道中無漏七智、更起新得，得彼七智通以為果，并道比智合為八矣。前遠向中，有漏等智得果不捨亦無新得，不攝為果，故但有八。下約前二解釋須陀為初果義。是須陀人捨共十六、得不共十六，捨向八智、得果八智，故名初果。此文略小，若具應言：捨共十六、得不共十六，捨有漏十六、得無漏十六，捨向十六、得果十六，捨向八智、得果八智。准初類後，中間可知，故略不舉。捨共十六得不共者，不行名捨，非得斷捨。捨向八智得果八者，向果八中，初一等智入聖道時不行名捨，與前捨共十六相似，非得斷捨；餘之七智，證初果時得斷名捨。前一等智捨而不得，後七無漏捨而更得。通道比智，合為八耳。

Question: Should not more wholesome practices be all the better; why must they be condensed? As stated in Kātyāyana's *Abhidharma*: "It is like a rich man wishing to go to another land; troubled that his wealth is too bulky, he converts it into coins; still disliking that coins are heavy, he converts them into gold; still troubled that gold is heavy, he converts the gold into a jewel of great value and carries it to another region. The practitioner is likewise: wishing to enter the path of transcendence, troubled that those contaminated, multiple practices are complicated and distracting, he gradually condenses them." Among these four stages, the first two, repeatedly contemplating, are called the shared sixteen; the latter two, singly contemplating, are called the unshared. Below, it divides the uncontaminated: "there are two" cites the number, and "approaching and attaining" lists their names. What is contemplated within the fifteen minds of that path of seeing is called approaching; what is contemplated at the time of the cognition of the relation to the path is called attaining. Since the mind of cognition of the relation to the path conditions only a single aspect, how can there be the distinction of sixteen aspects? Explanation: Although in the present it conditions one aspect, in the future it laterally intensifies and clarifies all sixteen; therefore, when attaining the fruit, one is also endowed with the sixteen. Next, it discusses the eight knowledges: "there are two" cites the number, and "approaching and attaining" lists their names. Regarding the eight of approaching the fruit: in the path of seeing the truths, there are only four dharma [knowledges] and three subsequent knowledges; where are there eight? Approaching has near and far: prior to the path of seeing the truths, the four minds of receptivity learning to contemplate the four truths are called the distant approach, which is subsumed under one conventional knowledge among the ten knowledges; within the path of seeing the truths there are furthermore seven knowledges, combining to make eight. Question: Among the sixteen aspects of practice discussed earlier, the sixteen of approaching the fruit do not subsume the contaminated; on what grounds do they collectively subsume them among the knowledges of approaching the fruit? Explanation: Among the sixteen aspects of practice discussed earlier, the contaminated and uncontaminated were discussed separately in two places; therefore, approaching the fruit does not subsume the contaminated. Among these eight knowledges, the contaminated and uncontaminated are not expounded separately; therefore, they are subsumed collectively. Why are they not distinguished? Prior to that path of seeing, there is only one conventional knowledge with no other meaning, so they are not distinguished separately. Regarding the eight of attaining the fruit: at the time of attaining the fruit, one abandons the seven uncontaminated knowledges in the path of seeing and newly obtains [them] again; obtaining those seven knowledges, together they constitute the fruit, and combined with the cognition of the relation to the path, they make eight. In the earlier distant approach, the contaminated conventional knowledge is neither abandoned nor newly obtained upon attaining the fruit, so it is not subsumed into the fruit; hence there are only eight. Below, it explains the srotāpanna's meaning as the first fruit based on the preceding two. This srotāpanna abandons the shared sixteen and attains the unshared sixteen, abandons the eight knowledges of approach and attains the eight knowledges of the fruit; therefore he is called the first fruit. This text is slightly abbreviated; if stated completely, it should say: he abandons the shared sixteen and attains the unshared sixteen, abandons the contaminated sixteen and attains the uncontaminated sixteen, abandons the sixteen of approach and attains the sixteen of the fruit, abandons the eight knowledges of approach and attains the eight knowledges of the fruit. By analogy with the beginning, the middle can be known; hence they are omitted and not cited. As for abandoning the shared sixteen and attaining the unshared: cessation of practice is called abandoning; it is not abandonment through severance by attainment. As for abandoning the eight knowledges of approach and attaining the eight of the fruit: among the eight of approaching the fruit, when entering the noble path the initial conventional knowledge ceases to be practiced, which is called abandoning, similar to the earlier abandoning of the shared sixteen, not abandonment through severance by attainment; as for the remaining seven knowledges, when realizing the first fruit they are abandoned through attainment of severance. The former conventional knowledge is abandoned and not re-attained, while the latter seven uncontaminated ones are abandoned and attained anew. Connecting with the cognition of the relation to the path, they combine to make eight.