大般涅槃經義記 10.35

10.35

上來一段明初異後。「阿那含人則不如是」彰後異初。次第那含不如須陀捨共十六得不共等，是故不得名為初果，非初果故不名須陀。「是故」下結。就始結之，是須陀人是初果故偏名須陀，文相如是。又更分別前三果人各有二向：一者共向、二者不共向。見道之心通向三果名為共向。次第之人入見諦道向須陀洹，先斷欲結六品盡者入見諦道向斯陀含，欲結盡者入見諦道向阿那含，故名共向。煗等四心偏向須陀，須陀果後進斷欲結乃至第六無礙道來偏向斯陀，斯陀果後進斷欲結乃至第九無礙道來偏向那含，名不共向。一切莫不皆修煗等趣入見道，何故見道偏名共向，煗等四心不名共向偏向須陀？釋言：見道印證超越斯陀、那含，先所修得結盡無為，故通向之。煗等四心未能而證，是故不能向餘二果，偏向須陀。義既如是，彼次第人具依須陀共與不共二種向後而得聖果，故名須陀；彼超越人唯從須陀不共向後而得聖果，不從須陀共向得果，是故不得名須陀洹。彼超越人入見諦道，但得名為超越家向，不得名為須陀向故。前約行修明初異後。

The passage above clarified that the first differs from the subsequent. "An anāgāmin is not like this" demonstrates that the subsequent differs from the first. A sequential anāgāmin is not like a srotāpanna who abandons the shared sixteen and attains the unshared, and so forth; therefore he is not entitled to be called the first fruit, and because he is not the first fruit, he is not called a srotāpanna. From "therefore" downward concludes it. Concluding with reference to the beginning: because this srotāpanna is the first fruit, he is specifically called a srotāpanna; such is the structure of the text. Furthermore, distinguishing among the preceding three fruits, each has two approaches: first, the shared approach; second, the unshared approach. The mind of the path of seeing generally approaches the three fruits, and is called the shared approach. When a sequential person enters the path of seeing the truths, he approaches the srotāpanna; when one who has severed six grades of the fetters of desire completely enters the path of seeing the truths, he approaches the sakṛdāgāmin; when one who has severed the fetters of desire completely enters the path of seeing the truths, he approaches the anāgāmin; hence it is called the shared approach. The four states of mind—heat, and so forth—specifically approach the srotāpanna; after the srotāpanna fruit, progressing to sever the fetters of desire up to the sixth uninterrupted path specifically approaches the sakṛdāgāmin; after the sakṛdāgāmin fruit, progressing to sever the fetters of desire up to the ninth uninterrupted path specifically approaches the anāgāmin; these are called the unshared approaches. Since everyone cultivates heat and so forth to enter the path of seeing, why is the path of seeing specifically called the shared approach, while the four minds of heat, etc., are not called shared approaches, but specifically approach the srotāpanna? Explanation: The path of seeing validates and realizes the unconditioned state of the exhaustion of fetters previously cultivated and attained by the transcendent sakṛdāgāmin and anāgāmin; therefore it generally approaches them. The four minds of heat, etc., have not yet realized it; therefore they cannot approach the other two fruits, and specifically approach the srotāpanna. Since the meaning is thus: that sequential person attains the noble fruit fully following both kinds of approach—the shared and the unshared—of the srotāpanna, and is therefore called a srotāpanna; that transcendent person attains the noble fruit only following the srotāpanna's unshared approach, and does not attain the fruit following the srotāpanna's shared approach, so he is not entitled to be called a srotāpanna. Because when that transcendent person enters the path of seeing the truths, it can only be called the approach of the transcendence category, and cannot be called the srotāpanna's approach. The preceding clarified that the first differs from the subsequent in terms of practice and cultivation.