[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) › 30.7 # 大般涅槃經疏 30.7 大般涅槃經疏 30.7 - **Language:** Classical Chinese ### [30.7](https://indike.org/pramana/in.bauddha.taisho.1767.30.7) 「如是等人」下，第五結得住人，不復斷善根、不犯四重。「是人二種」下，合第四觀方之人，又二：前列觀方人體、次更問答論初果義。初又二：此先牒前、次正合。初文者，牒前第二暫出還沒人。若遇惡友即恒為此人，若遇善友則進為住人，復成觀方，是故先還論於前人。次「觀四方者」下，第二出觀方人體。或謂從苦忍去至於初果，方是此中人。文意不然，凡有五人：一頂法、二忍法、三世第一法、四苦忍至十五心、五初果至第十六心。以此五人皆觀四諦，並名觀方。然前煗法亦觀四方，且從得住立名，沒觀方義；頂法已上方受其名。明此五位即為五章，文悉可見。但前二文皆云性是五陰，實論頂法唯是行陰。而言五者，以其未免陰之所蓋，是故通以五陰為言。而能觀四諦世第一法言五根者，以最深勝，近生真解，顯是根義。別本亦云陰。次得苦忍即是真解。緣一諦者，得於平等真空一諦。〈師子吼〉中則以四方用譬四果，今譬四諦者，各有所據。而《婆沙》云「東方是苦，乃至北方為道。」次「迦葉白佛」下，第二論義，即初果義。三番問答。初番中先問，有四：一問斷惑、二問觀方、三問名義、四問譬喻。見思共有九十八使，見諦有八十八，思惟有十。八十八先盡，但有十使，故言輕也。有經言「須陀洹夢八十八頭蛇死」，即表此意。如四十里水者，如《池喻經》（云云）。佛答四問為四：先答斷惑之問，為二：初正答、次明所為。初又二：先倡兩章門、次釋。初又二，一重章門、二攝一切煩惱章門。「譬如」下，次釋兩章門。先釋攝章，有譬、有合。此三煩惱能攝一切，如王行多從世人，但言王來王去，三是惑本遍攝諸惑。「何因緣」下，次釋初重章門，凡有五句：一常所起故、二微難識故、三難斷除故、四為惑困故、五是三對治諸怨敵故。初言常所起者，恒存有我即是我見，皆信邪神即戒取，猶豫未了即疑心。次難識者，我見似正見，戒取似正戒，疑心似正解。三四可見。五是三對治怨者，我見乖見慧，戒取乖正戒，疑心乖正定。「有諸眾生」下，第二明所為，即是為引物，故略言此三。若言斷無量煩惱者，眾生或當生於退意，故不說多。次答觀方，又二：先牒問、次「善男子」下正答。答中言五根者，即信首五根。言訶內外煩惱者，以三毒為內，疑及諸見為外。次答第三名義，又二：初正答、次重顯。初正答中二：先牒問；次正答中正答二：先釋修無漏名、次「二種」下釋逆流名。流有二種：一生死流，須陀洹人即逆此流，眾生順之；二者道流，須陀洹人順入此流，小《般若》云「名為入流而無所入。」次論義重顯。初問通義：若逆流者，後三果人亦皆逆流，盡名須陀洹不？佛答又二：初正答、次明根別。初正答中二：先明下名通上、次明上名通下。下名通上又二：初明修無漏名通、次明逆流名通。所以下名通上者，以初得故名須陀洹，後得者名斯陀含（云云）。「須陀洹者亦名菩薩」下，是第二上名通下，又為二：初明菩薩名通下、次明佛名通下。佛只是覺，能見理故。今須陀洹覺知諸法斷惑見理，豈不名佛？「是須陀洹」下，第二明根別，又二：先倡兩根、次別釋。別中釋二：先釋鈍根，極鈍七反生死，乍減無出，鈍中又有六五四三二也。次釋利根，即生至第四果。次答第四譬喻，又二：先牒問；次釋，於中二：標、釋。釋中堅持者，如魔說五諦，長者不信，是為堅持。 > From "Persons such as these" downwards, the fifth concludes \[the discussion of\] the persons who attain stability, who no longer cut off their roots of goodness and do not commit the four major offenses. From "These persons are of two kinds" downwards, it correlates with the fourth, the persons who observe the directions; this also has two parts: first, it lists the essential nature of the persons who observe the directions; next, it further questions and answers, discussing the meaning of the first fruit. The first part also has two sections: this first takes up the preceding text, and next directly makes the correlation. As for the first passage, it takes up the previous second type of person who temporarily emerges and sinks back down. If they meet a bad friend, they will always remain this type of person; if they meet a good friend, they then advance to become a stable person, and furthermore become one who observes the directions; for this reason, it first returns to discussing this previous person. Next, from "Those who observe the four directions" downwards, the second part sets forth the essential nature of the persons who observe the directions. Some say that from the forbearance of suffering onward up to the first fruit are the persons referred to here. The meaning of the text is not so; there are altogether five persons: first, the stage of the summit; second, the stage of forbearance; third, the stage of worldly supreme dharmas; fourth, from the forbearance of suffering up to the fifteen moments of mind; fifth, the first fruit up to the sixteenth moment of mind. Because these five persons all contemplate the four truths, they are all called observers of the directions. However, the preceding stage of warmth also contemplates the four directions, yet its designation was established only based on attaining stability, obscuring the meaning of observing the directions; from the summit stage onward, they only then receive this designation. Clarifying these five positions constitutes five sections, and the text is entirely visible. However, both of the preceding passages state that their nature consists of the five aggregates; in actual discussion, the summit stage is solely the aggregate of formations. Yet stating five is because it is not yet free from being covered by the aggregates; therefore, it broadly speaks of the five aggregates. As for the stage of worldly supreme dharmas being able to contemplate the four truths and being spoken of as the five faculties, because it is the most profound and superior, proximately giving rise to true understanding, it manifests the meaning of faculties. Another edition also says aggregates. Next, attaining the forbearance of suffering is precisely true understanding. As for taking a single truth as object, it attains the equal, true emptiness of the single truth. In the "Siṃhanāda" chapter, the four directions are used to illustrate the four fruits, whereas here they illustrate the four truths; each has its textual basis. Moreover, the \*Vibhāṣā\* states: "The eastern direction is suffering, and so on up to the northern direction being the path." Next, from "Kāśyapa addressed the Buddha" downwards, the second part discusses the meaning, which is the meaning of the first fruit. There are three rounds of question and answer. In the first round, the question comes first, containing four parts: first, asking about severing defilements; second, asking about observing the directions; third, asking about the meaning of the name; fourth, asking about the analogy. View and thought \[defilements\] altogether have ninety-eight latent afflictions: viewing the truths has eighty-eight, and cultivation has ten. The eighty-eight are exhausted first, leaving only ten latent afflictions; hence they are said to be light. A sūtra states, "A srotaāpanna dreams that an eighty-eight-headed snake dies," which expresses this very meaning. As for the forty leagues of water, it is as in the \*Sūtra on the Analogy of the Pool\* (and so forth). The Buddha's answer to the four questions has four parts: first, answering the question about severing defilements, which has two sections: first, directly answering; next, clarifying the purpose. The first part also has two sections: first, introducing the two headings; next, explaining them. The first part also has two sections: first, the heading on gravity; second, the heading on subsuming all defilements. From "For example" downwards, next it explains the two headings. First, explaining the heading on subsumption, there are the analogy and the correlation. These three defilements can subsume all; just as when a king travels accompanied by many people, worldly folk merely say "the king has come" or "the king has gone," so these three are the roots of delusion and ubiquitously subsume all delusions. From "For what reason" downwards, next it explains the first heading on gravity, having altogether five clauses: first, because they constantly arise; second, because they are subtle and difficult to recognize; third, because they are difficult to sever and eliminate; fourth, because one is distressed by delusions; fifth, because these three are the antidotes to all enemies. In the first clause, constantly arising means that continually positing a self is the view of self, believing entirely in deviant spirits is adherence to rules and rituals, and wavering without clear comprehension is the doubtful mind. Next, difficult to recognize means that the view of self resembles right view, adherence to rules and rituals resembles right discipline, and the doubtful mind resembles right understanding. The third and fourth are evident. The fifth, that these three are antidotes to enemies, means that the view of self contradicts the wisdom of view, adherence to rules and rituals contradicts right discipline, and the doubtful mind contradicts right concentration. From "There are sentient beings" downwards, the second part clarifies the purpose, which is to guide beings; hence it briefly mentions these three. If it were said that they sever immeasurable defilements, sentient beings might perhaps generate thoughts of regression; therefore, it does not state many. Next, answering \[the question on\] observing the directions also has two sections: first, taking up the question; next, from "Good man" downwards, directly answering. In the answer, mentioning the five faculties refers to the five faculties headed by faith. Speaking of rebuking internal and external defilements, the three poisons are internal, and doubts and various views are external. Next, answering the third question on the meaning of the name also has two sections: first, directly answering; next, re-elucidating. In directly answering, there are two parts: first, taking up the question; next, in directly answering, it directly answers two things: first, explaining the name of cultivating the undefiled; next, from "two kinds" downwards, explaining the name of going against the stream. There are two kinds of streams: first, the stream of saṃsāra, which the srotaāpanna goes against, whereas sentient beings flow along with it; second, the stream of the path, into which the srotaāpanna enters in accordance, as the smaller \*Prajñā\* says: "It is called entering the stream, yet there is nowhere entered." Next, discussing the meaning and re-elucidating it. First, asking about the general meaning: If one goes against the stream, do the persons of the later three fruits also all go against the stream, and are they all called srotaāpannas or not? The Buddha's answer also has two sections: first, directly answering; next, clarifying differences in faculties. In directly answering, there are two parts: first, clarifying that the lower name applies generally to the higher; next, clarifying that the higher name applies generally to the lower. That the lower name applies to the higher also has two parts: first, clarifying that the name of cultivating the undefiled applies generally; next, clarifying that the name of going against the stream applies generally. As for why the lower name applies to the higher, it is because upon first attainment one is called a srotaāpanna, and upon later attainment one is called a sakṛdāgāmin (and so forth). From "A srotaāpanna is also called a bodhisattva" downwards is the second part, where the higher name applies generally to the lower, which also has two parts: first, clarifying that the name bodhisattva applies to the lower; next, clarifying that the name buddha applies to the lower. A buddha is simply awakening, being able to perceive the principle. Now, when a srotaāpanna awakens to and knows all dharmas, severs delusions, and perceives the principle, how could they not be called a buddha? From "This srotaāpanna" downwards, the second part clarifies differences in faculties, which also has two sections: first, introducing the two faculties; next, explaining them separately. In the separate explanations, two are explained: first, explaining the dull faculties, where the most dull undergo seven returns in saṃsāra, temporarily diminishing without departure, and within the dull there are also six, five, four, three, and two. Next, explaining the sharp faculties, who in that very life attain the fourth fruit. Next, answering the fourth question regarding the analogy also has two sections: first, taking up the question; next, explaining, within which are two: indicating and explaining. In the explanation, firmly holding means, for instance, when Māra speaks of five truths, the elder does not believe him; this is firmly holding. > — English (machine translation) (machine translation) - [Previous: 30.6](https://indike.org/pramana/in.bauddha.taisho.1767.30.6) - [Next: 30.8](https://indike.org/pramana/in.bauddha.taisho.1767.30.8) - [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.30.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.30.7](https://indike.org/pramana/in.bauddha.taisho.1767.30.7) · Pramāṇa