大般涅槃經疏 30.7

30.7

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.