大般涅槃經疏 10.10

10.10

第二依相，亦三：一證相、二行相、三位相。初證相中若得正法者，是斷道證。別惑既除，佛性乃顯，與法相應，修道得故，故云得法。次行相中受持正法者，即從真起行，例如小乘修道之行，亦不出於自行化他。然證道行行心純是法無有非法，故言不淨之物，佛聽畜者，無有是處（云云）。三「是名」下，位相。小難。舊云：未得色無色定。又四忍為論，但得伏順未得無生寂滅。今明若準前人亦應可照，以前簡後是第二人，以後簡前未得第二第三住處。準小乘中，佛為第一、身子第二、阿難第三。此中以後向前簡之，故佛是第一，第四依是第二，第三依是第三。此人未得如是第二第三住處，名為菩薩，故是因位已得受記，定當得果。此人斷無明見佛性，緣熟即能八相成道，故言已得受記。古來三釋皆不可解。河西云：後人從初人受名，第四從第三，第三從第二，第二從第一，即名第一人，所以未得第二第三住處。觀師云：合凡聖兩人共作一依，但是初依未得第二第三住處。依增一集初二，二果為第二依人。初果未得第二，第二果未得第三，彰此二果並有未得，同是功用，故為一依。此解易見，不同諸師。今明若依圓教，初依之人已斷通惑長別三界，豈有第二依未得色無色界住處？若依別教，地前初依亦斷通惑，早過三界，不應以色無色為第二三，亦不應以初果為一住處，斯陀含為第二住處。

The characteristics of the second refuge also comprise three: first, the characteristic of realization; second, the characteristic of practice; third, the characteristic of stage. First, in the characteristic of realization, "if one attains the true Dharma" means the realization of the path of severance. Distinct delusion having already been eliminated, the buddhadhātu is then revealed and accords with the Dharma; because it is attained through the path of cultivation, it is called "attaining the Dharma." Next, in the characteristic of practice, "accepting and upholding the true Dharma" means giving rise to practice from the real, just like the practice of the path of cultivation in the Lesser Vehicle; it also does not go beyond self-practice and transforming others. However, in the practicing of the path of realization, the mind is purely Dharma without anything that is not Dharma; therefore it says that there is no possibility that the Buddha would allow the keeping of impure things (and so on). Third, from "this is named" downward is the characteristic of stage. This is slightly difficult. The old [interpretation] said: they have not yet attained the concentrations of the form and formless [realms]. Furthermore, discussing it in terms of the four patiences, they have only attained the suppression and conformity [patiences] and have not yet attained the non-arising and quiescent [patiences]. We now clarify: if we go by the former person, it should also be discernible; distinguishing the latter by the former, this is the second person; distinguishing the former by the latter, they have not yet attained the second and third dwelling-places. By analogy with the Lesser Vehicle, the Buddha is the first, Śāriputra is the second, and Ānanda is the third. Here, distinguishing from the latter to the former, the Buddha is the first, the fourth refuge is the second, and the third refuge is the third. This person has not yet attained such second and third dwelling-places and is named a bodhisattva; thus, being at the causal stage, they have already received the prophecy and are certain to attain the fruit. This person severs ignorance and perceives the buddhadhātu, and when conditions ripen, they will be able to accomplish the path through the eight aspects; therefore it says they have already received the prophecy. None of the three interpretations from of old can be understood. Héxī said: the latter person receives their designation from the first person; the fourth from the third, the third from the second, the second from the first; this is named the first person, which is why they have not yet attained the second and third dwelling-places. Master Guān said: combining the ordinary and noble, the two persons together make up one refuge, but only the first refuge has not yet attained the second and third dwelling-places. According to the Ekottarika-āgama, the first and second fruits are collected together as the person of the second refuge. The first fruit has not yet attained the second, and the second fruit has not yet attained the third, revealing that both of these two fruits have something not yet attained, and sharing the same exertion, they thus constitute one refuge. This explanation is easy to see and differs from the other masters. We now clarify: if one relies on the Perfect Teaching, the person of the first refuge has already severed universal delusion and departed from the three realms for good; how could the second refuge not have attained the dwelling-place of the form and formless realms? If one relies on the Distinct Teaching, the first refuge before the stages has also severed universal delusion and long since passed beyond the three realms; one should not take the form and formless [realms] as the second and third, nor should one take the first fruit as the first dwelling-place and the sakṛdāgāmin as the second dwelling-place.