[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) › [大般涅槃經疏](https://indike.org/pramana/in.bauddha.taisho.1767) › 30.14 # 大般涅槃經疏 30.14 大般涅槃經疏 30.14 - **Language:** Classical Chinese ### [30.14](https://indike.org/pramana/in.bauddha.taisho.1767.30.14) 「喻以䱜魚」下，第四釋行已復住到彼岸者合第七人。又有四人：一羅漢、二支佛、三菩薩、四佛。前三皆分到，佛究竟到。「如恒河中」下，第三結譬，又三：初正結譬、次明得失、三辨同異還成前意。初正結中又三：一通結七人、二更問答論義、三偏結到彼岸人。初文又兩：初結七人，即見佛性人；次結七法，法即佛性。此初，明七人悉皆不離佛性之水，有譬、有合。「是七眾生」下，第二明七法即佛性，一善、二不善、三方便、四解脫、五次第、六因、七果。前後可見，中間三者即婆沙三道，方便是似解、解脫是解脫道、次第是無閡道，故論文〈念處品〉云「如次無閡必生解脫」。然此七法為佛性者，即有二意：一次第合上七人、二總合。次第合者，若善法即合第二人，凡夫眾生有少善根。不善者即合第一常沒人，極重闡提無善可論，故言不善。方便道者即是第三得住人，具四念處、煗法二方便也。若解脫道即合第四觀方之人，從頂法去至十六心是真解脫人，故名解脫道。次第道者即合第五觀已行，從見諦道次入思惟得斯陀含，故云次第。因者即是行已復住，未得羅漢始是那含，故云因也。果者即是第七到彼岸人，羅漢、中乘、菩薩、佛四人。二總合七人者，於前善惡兩人，故是河中常沒及出已沒。若因者，即從得住至阿那含，並皆是因。果者，即羅漢等四人，盡皆是果。前方便道者，盡是因位。「迦葉菩薩言」下，第二論義，為二番問答。初問有二：前問涅槃無因，那得名果？次問云何涅槃復名沙門果？佛答為二：先答初問、次答後問。此先答初問，又二：先明七果，涅槃是遠離果；次明二因，涅槃有了因。汎論亦得義說不生名為生因，其實是了。文云三解脫門能為煩惱作不生生因者，令煩惱不生而善法得生，即是義說三解脫了因而為生因，而復能為涅槃作了因，此即正義。「如汝所問」下，答其後問具於三義：一斷乏、二樂靜、三上人。「迦葉言」下，第二番問答。初問者，更論前意。佛答云：翻那即道，沙門名乏。斷餘乏餘道名八正道，即兩非意。「阿羅漢人」下，第三偏結到彼岸四人，又二：前結羅漢支佛、次結菩薩佛。初文者，問支佛是果屬到彼岸，其向屬何所攝？答：前既云那含向，屬第五觀已即行。本取住為第六，向中猶行，那不屬第五行人？亦是本果為第七人，向猶是因，所以屬第六行已復住。問：本用得果為第七人，菩薩未得果，云何是第七人？答：經中解云「何故為菩薩？以行六波羅蜜。」波羅蜜者，翻度彼岸。又十地是十波羅蜜，云何非度彼岸人？今謂此答未遣難，別有意也（云云）。 > From “Comparing to a makara” below, fourth, explains the one who, having walked, pauses again and reaches the other shore, corresponding to the seventh person. Here too there are four persons: first, arhats; second, pratyekabuddhas; third, bodhisattvas; fourth, buddhas. The first three have all reached it partially; the Buddha has reached it ultimately. From “Just as in the Ganges River” below, third, concludes the analogies, again with three \[parts\]: first, properly concluding the analogies; next, clarifying gain and loss; third, discerning sameness and difference to confirm the preceding meaning. Within the first proper conclusion there are again three: first, generally concluding the seven persons; second, further questions and answers in discussion; third, separately concluding the persons who reach the other shore. The first text again has two: first, concluding the seven persons, namely, the persons who see the buddhadhātu; next, concluding the seven dharmas, the dharmas being the buddhadhātu. This first part clarifies that the seven persons are none of them separated from the water of the buddhadhātu, containing both analogy and application. From “These seven sentient beings” below, second, clarifies the seven dharmas as being the buddhadhātu: first, wholesome; second, unwholesome; third, expedient; fourth, liberation; fifth, sequential; sixth, cause; seventh, fruit. The first and last are clear to see; the middle three are the three paths of the \*Vibhāṣā\*: expedient is resemblance understanding, liberation is the path of liberation, and sequential is the unimpeded path; hence the treatise's chapter “Smṛtyupasthāna” states: “Sequential unimpededness inevitably engenders liberation.” Now, that these seven dharmas constitute the buddhadhātu has two meanings: first, sequentially matching the seven persons above; second, collectively matching them. Regarding matching sequentially: wholesome dharmas match the second person, an ordinary sentient being with a minor root of goodness. Unwholesome matches the first person, who remains constantly submerged; the most severe icchantika has no goodness to speak of, hence termed unwholesome. The path of expedients matches the third person who attains stability, possessing the two expedients of the four applications of mindfulness and the heat stage. The path of liberation matches the fourth person who observes the directions; from the summit stage up to the sixteen minds, these are persons of true liberation, hence named the path of liberation. The sequential path matches the fifth person who, having observed, proceeds; from the path of seeing the truth, next entering contemplation, they attain sakṛdāgāmin, hence termed sequential. The cause matches the one who has walked and pauses again; having not yet attained arhatship, they are initially an anāgāmin, hence termed cause. The fruit matches the seventh person who reaches the other shore, the four persons of arhat, middling vehicle, bodhisattva, and buddha. Second, regarding collectively matching the seven persons: with respect to the former two persons, wholesome and unwholesome, they are those in the river who constantly submerge and who, having emerged, submerge again. As for cause, from attaining stability up to anāgāmin, all are cause. As for fruit, the four persons including arhats and so forth are all fruit. The former path of expedients wholly belongs to causal stages. From “Bodhisattva Kāśyapa said” below, second, discusses the meaning, forming two rounds of questions and answers. The first question has two: first, asking that since nirvāṇa lacks a cause, how can it be called a fruit? Next, asking why nirvāṇa is further called the fruit of the śramaṇa? The Buddha answers with two: first answering the initial question, and next answering the subsequent question. Here he first answers the initial question, again with two: first, clarifying the seven fruits, with nirvāṇa being the fruit of disjunction; next, clarifying the two causes, with nirvāṇa possessing a revealing cause. Broadly speaking, it is also acceptable to metaphorically speak of non-arising as an engendering cause, though in reality it is revealing. The text says that the three gates of liberation can serve as an engendering cause of non-arising for the afflictions: causing afflictions not to arise while wholesome dharmas are able to arise is metaphorically speaking of the revealing cause of the three liberations as an engendering cause, which furthermore can serve as a revealing cause for nirvāṇa; this is the orthodox meaning. From “As you have asked” below, he answers the subsequent question, which possesses three meanings: first, severing deficiency; second, delighting in tranquility; third, superior persons. From “Kāśyapa said” below, is the second round of questions and answers. The first question further discusses the preceding meaning. The Buddha replies: \*Śramaṇa\* translates as the Path, and also names deficiency. Severing the rest and lacking the rest of paths is named the Noble Eightfold Path; this is the meaning of neither of the two. From “Arhats” below, third, separately concludes the four persons who reach the other shore, again with two: first, concluding arhats and pratyekabuddhas; next, concluding bodhisattvas and buddhas. Regarding the first text: it is asked, the pratyekabuddha is a fruit belonging to reaching the other shore; to what is their approaching path subsumed? Answer: As previously stated, the approaching path of the anāgāmin belongs to the fifth, who having observed immediately proceeds. Originally, attaining stability was taken as the sixth; within the approaching path one is still walking, so why would it not belong to the fifth practitioner? Alternatively, their original fruit is the seventh person, and the approaching path is still a cause, which is why it belongs to the sixth, who having walked pauses again. Question: Originally, attaining the fruit was used to define the seventh person; the bodhisattva has not yet attained the fruit, so how can they be the seventh person? Answer: The sūtra explains, “Why are they a bodhisattva? Because they practice the six pāramitās.” \*Pāramitā\* translates as crossing to the other shore. Furthermore, the ten grounds are the ten pāramitās; how could they not be persons who cross to the other shore? Now I say this answer has not resolved the difficulty, and has another meaning (and so on). > — English (machine translation) (machine translation) - [Previous: 30.13](https://indike.org/pramana/in.bauddha.taisho.1767.30.13) - [Next: 30.15](https://indike.org/pramana/in.bauddha.taisho.1767.30.15) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.1767.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.30.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.30.14](https://indike.org/pramana/in.bauddha.taisho.1767.30.14) · Pramāṇa