注大乘入楞伽經 5.28

5.28

This means that although the srotāpanna has three differences of sharpness and dullness, they all sever three kinds of fetters. Grasping at a self and what belongs to a self regarding the five appropriated aggregates is called identity view, which is the first fetter. Vacillating and unresolved regarding the truth of the principles, doubting between the Buddha and non-Buddhists without knowing which is correct, is the second fetter. Following along with the improper precepts and prohibitions of non-Buddhists regarding perverted views, grasping them as supreme and able to attain purity, is the third fetter. Question: Having already permanently severed all defilements to be abandoned by seeing the path, one attains the fruit of a srotāpanna; why is it only said that these three kinds of persons sever the three fetters? Answer: Because they subsume what is supreme; that is, these three kinds of fetters are most prominent in obstructing the attainment of liberation. Why is this? Due to the view of individuality (satkāyadṛṣṭi), one grasps the five aggregates as self and what belongs to self, giving rise to deep craving and pleasure; therefore, toward the mass of great suffering one does not generate revulsion, and toward supreme liberation one has no aspiration to proceed. Or there may be sentient beings who have already set out toward liberation, yet due to attachment to rules and rituals and to doubt, being perversely attached to wrong paths and doubting the correct path, they achieve perverse renunciation or improper renunciation. Furthermore, these three fetters are the cause of delusion regarding the knowable object, the cause of delusion regarding view, and the cause of delusion regarding the antidote. As the Mahāprajñāpāramitā Sūtra states: "Severing the three fetters is called the fruit of stream-enterer; attenuating craving, hatred, and delusion is called the fruit of once-returner; severing permanently the five lower fetters is called the fruit of non-returner; severing permanently the five higher fetters is called the fruit of arhat; causing all phenomena of origination to become phenomena of cessation is called pratyekabuddha bodhi; permanently severing the continuity of all latent tendencies is called unexcelled, complete enlightenment." These all selectively cite the essentials according to the common teaching. As for "superior and most supreme advancement attaining the arhat," it means that the fetters severed by the srotāpanna are divided into nine grades, and the wisdom that can sever the fetters is also divided into nine grades. When a beginner's wisdom is weak, it is called the lowest of the low wisdom, which can sever the highest of the high fetters; when long-cultivated wisdom is distinct, it is called the highest of the high wisdom, which can sever the lowest of the low fetters, attaining the arhat fruit of nirvāṇa.