大般涅槃經義記 10.58

10.58

前解彼岸，下釋到義。於中，先明小乘到岸，「菩薩佛」下明大到岸。小中，先明羅漢到岸、後論辟支。羅漢到中，義別三番：一約沙門及沙門果解釋到岸，羅漢修前沙門之道，得沙門果，名到彼岸。二約五分法身明到，初舉、次列、下釋、後結。三約四智解釋到岸，四智之義廣如別章，此應具論。文中初舉、次廣辨釋。「我生已盡」，依《毘婆沙》是斷集智，依《勝鬘經》是斷苦智。文中初言「永斷三世生因緣」者，明其因亡。「亦斷三界五陰身」者，彰其果喪。准《毘婆沙》舉後顯前，若准《勝鬘》舉前顯後。「梵行已立」，依《毘婆沙》是修道智，若依《勝鬘》是證滅智。文中初言「所修梵行已畢竟」者彰其因圓，「又捨學道」明其果極。准《毘婆沙》舉後顯前，若依《勝鬘》舉前顯後。「所作已辦」，依《毘婆沙》是證滅智，依《勝鬘經》是修道智。文中初言「如本所求今已得」者明其果極，「修道得果」彰其因圓。准《毘婆沙》舉後顯前，若依《勝鬘》舉前顯後。「不受後有」，依《毘婆沙》是斷苦智，若依《勝鬘》是斷集智。故《勝鬘》云「所斷煩惱更不受後，名不受後。」文中初言「獲得盡智」明其因亡，「無生智」者彰其果喪。準《毘婆沙》舉前顯後，若準《勝鬘》舉後顯前。前舉，次釋，「以是」下結。下解辟支到彼岸義。如前羅漢，辟支亦爾。

The previous section explained the "other shore"; below, the meaning of "reaching" is explained. Therein, he first clarifies the Hīnayāna reaching the shore; from "Bodhisattvas and Buddhas" downward, he clarifies the Great [Vehicle's] reaching the shore. In the Hīnayāna, he first clarifies the arhat's reaching the shore, and afterward discusses the pratyekabuddha. Regarding the arhat's reaching [the shore], the meaning has three distinct rounds: First, explaining reaching the shore in terms of the śramaṇa and the fruit of the śramaṇa: an arhat practices the aforementioned path of the śramaṇa and attains the fruit of the śramaṇa; this is called reaching the other shore. Second, clarifying reaching in terms of the fivefold dharmakāya: first raising it, next listing them, below explaining them, and finally concluding. Third, explaining reaching the shore in terms of the four knowledges. The meaning of the four knowledges is explained extensively, as in a separate chapter; it should be discussed fully here. In the text, he first raises them and next extensively differentiates and explains them. "My births are exhausted": according to the *Vibhāṣā*, this is the knowledge of having severed the origin; according to the *Śrīmālā Sūtra*, it is the knowledge of having severed suffering. In the text, the initial statement, "eternally severing the causes and conditions of birth throughout the three times," clarifies that their causes have perished. "Also severing the body of the five aggregates of the three realms" reveals that their fruits have been destroyed. According to the *Vibhāṣā*, raising the latter reveals the former; according to the *Śrīmālā*, raising the former reveals the latter. "The pure conduct has been established": according to the *Vibhāṣā*, this is the knowledge of having cultivated the path; according to the *Śrīmālā*, it is the knowledge of having realized cessation. In the text, the initial statement, "the pure conduct that was cultivated is already completed," reveals the perfection of its cause; "further, abandoning the path of learning" clarifies the culmination of its fruit. According to the *Vibhāṣā*, raising the latter reveals the former; according to the *Śrīmālā*, raising the former reveals the latter. "What was to be done has been accomplished": according to the *Vibhāṣā*, this is the knowledge of having realized cessation; according to the *Śrīmālā Sūtra*, it is the knowledge of having cultivated the path. In the text, the initial statement, "as was originally sought has now been attained," clarifies the culmination of its fruit; "cultivating the path and obtaining the fruit" reveals the perfection of its cause. According to the *Vibhāṣā*, raising the latter reveals the former; according to the *Śrīmālā*, raising the former reveals the latter. "There will be no experiencing of further existence": according to the *Vibhāṣā*, this is the knowledge of having severed suffering; according to the *Śrīmālā*, it is the knowledge of having severed the origin. Therefore, the *Śrīmālā* says: "The severed afflictions are not experienced again later; this is called 'not experiencing the later.'" In the text, the initial statement, "attaining the knowledge of exhaustion," clarifies that their causes have perished; "the knowledge of non-arising" reveals that their fruits have been destroyed. According to the *Vibhāṣā*, raising the former reveals the latter; according to the *Śrīmālā*, raising the latter reveals the former. First raising, next explaining; from "for this reason" downward, concluding. Below, he explains the meaning of the pratyekabuddha reaching the other shore: just like the previous arhat, the pratyekabuddha is also like this.