大乘義章 17.21

17.21

次論須陀斷結多少。經說須陀唯斷三結，所謂身見、戒取及疑。問曰：經說須陀洹人所斷煩惱，猶如縱廣四十里池，其餘在者如一渧。云何復言唯斷三結？釋言：須陀所斷實多，以四義故偏說此三：一以此三是諸惑本，舉此攝餘，故偏說三。云何惑本？迷諦十使，須陀悉斷。就十使中，五見及疑唯障見諦，須陀斷盡，偏與斷名。貪、瞋、癡、慢通障見修，障見諦者須陀斷盡；障修道者須陀未除，由斷未盡，不與斷名。就彼所斷六使之中，三本三隨，身見是本、邊見隨，戒取是本、見取隨，疑心是本、邪見隨。經中就本，說除三使，未亦隨，故但說三。二以此三重故偏說。如《涅槃》釋「譬如世間王來王去，雖多臣流，以王重故，世人偏說。」此三如是，重故偏說。此云何重？彼經釋言「一切眾生常所起故。又難覺故。」如病常發，為重病。又難識知，名為重病。此三爾，眾生恒起，不覺為過，故曰重矣。三以此三能為一切戒定慧等三學大怨，所以偏說。云何為怨？隨相麁，對取障戒，名為戒怨。疑蓋障定，名為定怨。身見障慧，名為慧怨。依《毘婆娑》則不如是，彼說身見能為戒怨。計神是常，苦樂不返，不畏業果，縱情作罪，妨修淨戒，故為戒怨。戒取定怨，取戒為道，妨修勝靜，故為定怨。疑為慧怨，於境猶預，不能決了，坊於正智，故為慧怨。四隨化說三。如《涅槃》釋「或有眾生聞說須陀斷無量結，退心不求，故但說三。」所斷如是（此三門竟）。

Next, how many fetters the srotāpanna severs is discussed. The sūtra states that the srotāpanna severs only three fetters, namely: view of self-existence, attachment to rules and rituals, and doubt. Question: The sūtra states that the afflictions severed by a srotāpanna are like a pool forty li in length and breadth, while those remaining are like a single drop. Why then does it state that they sever only three fetters? It is explained: Those severed by the srotāpanna are actually many, but due to four reasons these three are singled out: First, because these three are the root of all delusions; taking these includes the rest, hence only three are stated. How are they the root of delusions? The ten entanglements that delude regarding the truths are all severed by the srotāpanna. Among the ten entanglements, the five views and doubt obstruct only the seeing of the truths; the srotāpanna severs them completely, so they are specifically given the designation of being severed. Greed, anger, ignorance, and conceit obstruct both seeing and cultivation; those that obstruct the seeing of the truths are completely severed by the srotāpanna, while those that obstruct the path of cultivation have not yet been eliminated by the srotāpanna; because they have not been completely severed, they are not given the designation of being severed. Among those six entanglements that are severed, three are roots and three are secondary: view of self-existence is the root, and extreme view is secondary; attachment to rules and rituals is the root, and attachment to views is secondary; the mind of doubt is the root, and wrong view is secondary. In the sūtras, speaking in terms of the roots, they state that three entanglements are removed, and the branches are also accompanied, therefore they mention only three. Second, because these three are weighty, they are singled out. As the Nirvāṇa Sūtra explains: 'For example, in the world when a king comes or goes, although there are many courtiers, because the king is weighty, worldly people speak only of him.' These three are like this; because they are weighty, they are singled out. How are they weighty? That sūtra explains: 'Because all sentient beings constantly give rise to them, and also because they are difficult to perceive.' Just as an illness that constantly recurs is a grave illness, and one that is difficult to recognize is termed a grave illness, so it is with these three: sentient beings constantly give rise to them without perceiving them as faults, hence they are called weighty. Third, because these three are the great adversaries of all three trainings of morality, samādhi, and prajñā, they are singled out. How are they adversaries? According to coarse phenomenal correspondence, attachment [to rules and rituals] obstructs morality, so it is called the adversary of morality. The hindrance of doubt obstructs samādhi, so it is called the adversary of samādhi. The view of self-existence obstructs prajñā, so it is called the adversary of prajñā. According to the Vibhāṣā it is not so: it states that the view of self-existence is the adversary of morality. Calculating the soul to be eternal, that suffering and pleasure do not revert, not fearing karma and its results, and giving free rein to committing transgressions obstructs the cultivation of pure morality, hence it is the adversary of morality. Attachment to rules and rituals is the adversary of samādhi: grasping precepts as the path obstructs the cultivation of superior stillness, hence it is the adversary of samādhi. Doubt is the adversary of prajñā: hesitating regarding objects, being unable to resolve them decisively, obstructs correct cognition, hence it is the adversary of prajñā. Fourth, three are spoken in accordance with transforming beings. As the Nirvāṇa Sūtra explains: 'There may be sentient beings who, hearing that the srotāpanna severs immeasurable fetters, regress in mind and do not seek it; therefore only three are spoken.' What is severed is like this (this concludes the third gate).