[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764) › 4.341 # 大般涅槃經義記 4.341 大般涅槃經義記 4.341 - **Language:** Classical Chinese ### [4.341](https://indike.org/pramana/in.bauddha.taisho.1764.4.341) 辯初人中，句別有六：一明其人斷結多少，謂斷三結，所謂身見、戒取及疑。問曰：經說須陀洹人所斷煩惱如四十里水，其餘在者如毛一渧，今以何故偏言斷三？此義如後迦葉中釋。二明所得，得須陀果義如下解。三明所離不墮三惡。四明其人得滅遠近，人天七返得入涅槃，七返是其十四生死，若通中陰二十八生便得入於小乘涅槃。五「是名」下結。六明其人趣大遠近，過八萬劫得大菩提，所謂得於性地菩提。問曰：菩提應在極果，云何性地已名菩提？釋言：菩提有通、有局，局在後際，通該始終，故《大品》中宣說菩提有五種別，所謂發心、伏、明、出到及與無上，發心在於善趣位中，伏心在於種性已上，明在地上，出到在於七地已去，無上在佛，故種性上得名菩提。 > In explaining the first person, there are six clauses: First, clarifying the amount of fetters that person has severed: namely, severing three fetters—personality view, attachment to rules and rituals, and doubt. Question: The sūtra states that the defilements severed by a srotāpanna are like forty li of water, while those remaining are like a single drop on a hair; why does it now speak only of severing three? This meaning will be explained later in the Kāśyapa section. Second, clarifying what is attained: attaining the fruit of a srotāpanna, the meaning of which is explained below. Third, clarifying what is escaped: not falling into the three wretched \[realms\]. Fourth, clarifying the temporal distance of that person's attainment of extinction: seven returns among humans and devas to enter nirvāṇa; seven returns means fourteen births and deaths, and if counting the intermediate state (antarābhava), it is twenty-eight births, after which one enters Hīnayāna nirvāṇa. Fifth, from 'this is called' onward, concludes. Sixth, clarifying the temporal distance of that person's heading toward the Great \[Vehicle\]: after eighty thousand kalpas, attaining great bodhi, which means attaining bodhi on the gotra stage. Question: Bodhi should pertain to the ultimate fruit; how can the gotra stage already be called bodhi? Explanation: Bodhi has a comprehensive sense and a restricted sense; in the restricted sense it is in the final state, while in the comprehensive sense it covers the beginning and the end. Thus in the \*Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra\* it is proclaimed that bodhi has five distinctions: generating the mind, subduing \[the mind\], clarifying \[the mind\], emerging and arriving, and the unsurpassable. Generating the mind is in the position of the good destinies; subduing the mind is from the gotra stage onward; clarifying is on the \[ten\] grounds; emerging and arriving is from the seventh ground onward; and unsurpassable is in the Buddha. Therefore, from the gotra stage onward it may be called bodhi. > — English (machine translation) (machine translation) - [Previous: 4.340](https://indike.org/pramana/in.bauddha.taisho.1764.4.340) - [Next: 4.342](https://indike.org/pramana/in.bauddha.taisho.1764.4.342) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1764.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.4.341) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.4.341](https://indike.org/pramana/in.bauddha.taisho.1764.4.341) · Pramāṇa