金光明經文句記 3.139

3.139

二、「苦忍」下，四果。苦忍明發者，見道有十六心，謂於下欲界四諦，各起法忍、法智，上色無色二界四諦，各起類忍、類智，此上下八諦，共十六心，斷八十八使見惑也。今云苦忍，即欲界苦諦下苦法忍也，明發得苦法智也。觀欲界苦諦已，即觀上界苦諦得類忍智，餘三諦例說。「雖不」下，以無見惑橫起，故不墮惡道。欲界七生者，欲界九品思惑共潤七生，謂上上品潤二生、上中上下中上各潤一生、中中中下共潤一生、下三品共潤一生。此言初果也。「雖斷欲」下，明二果。五下分者，身見、戒取、疑、貪、嗔。貪雖通上，不是唯上。嗔一唯下，不通於上。餘三遍攝一切見惑，雖復通上而能牽下。縱斷貪等至無所有處，由身見等還來欲界，是故此五名為下分。餘三品在，受一生，名一往來也。雖斷五下，名三果向人也。餘一品，即第九品也。亦名一種子那含。「雖斷色」下，正明三果人也。九品已盡，不來欲界，而進斷上惑。「雖入」下，無學二支佛，侵習未能全盡，故須懺悔。言亦爾者，例上羅漢懺習氣也。菩薩未斷，且在人天。

Second, from "duḥkha-kṣānti" downward, [treating] the four fruits. "Duḥkha-kṣānti illuminated and generated": the path of vision has sixteen minds; that is, regarding the four truths of the lower desire realm, one generates dharma-kṣānti (dharma-receptivity) and dharma-jñāna (dharma-cognition) respectively, and regarding the four truths of the two higher realms (form and formless realms), one generates anvaya-kṣānti (subsequent receptivity) and anvaya-jñāna (subsequent cognition) respectively. These eight truths above and below make sixteen minds in all, cutting off the eighty-eight anusayas of the delusions of view. What is now called "duḥkha-kṣānti" is the duḥkha-dharma-kṣānti under the truth of suffering in the desire realm; its "illumination and generation" attains the duḥkha-dharma-jñāna. Having contemplated the truth of suffering in the desire realm, one immediately contemplates the truth of suffering in the higher realms and attains subsequent receptivity and cognition; the remaining three truths are explained by analogy. From "although not" downward: because the delusions of view no longer arise transversely, one does not fall into bad destinies. "Seven rebirths in the desire realm": the nine grades of emotional delusions in the desire realm together moisten seven rebirths—the highest of the high grade moistens two rebirths, the high-middle, high-low, and middle-high each moisten one rebirth, the middle-middle and middle-low together moisten one rebirth, and the three lowest grades together moisten one rebirth. This refers to the first fruit. From "although having severed the desire [realm]" downward explains the second fruit. The five lower fetters are view of self-existence, attachment to rules and vows, doubt, greed, and hostility. Greed, although extending to the higher [realms], is not exclusively of the higher [realms]. Hostility is exclusively lower and does not extend to the higher [realms]. The remaining three encompass all delusions of view; although they also extend to the higher [realms], they are capable of pulling [one] down. Even if one severs greed and the others up to the sphere of nothingness, on account of the view of self-existence and the rest one returns to the desire realm; therefore, these five are called the lower fetters. With the remaining three grades present, one receives one rebirth, which is called "once-returner". Although having severed the five lower [fetters], one is called a practitioner advancing toward the third fruit. The remaining one grade is the ninth grade; such a one is also called an anāgāmin of a single seed. From "although having severed the form [realm]" downward directly explains the person of the third fruit. The nine grades being already exhausted, one does not return to the desire realm, but advances to sever the higher delusions. From "although having entered" downward: in the aśaikṣa [stage] and the two [types of] pratyekabuddhas, residual habits have not yet been completely exhausted, so they still must repent. "The same applies" refers, by analogy with the arhat above, to repenting of residual habit energies. Bodhisattvas have not yet severed them, remaining for the time being among humans and gods.