仁王般若經疏 3.104

3.104

四有所不出者，明說障道無畏也。菩薩別有四無畏，名出《大智論》：一聞持、二說法、三答難、四斷疑。而此文解四無畏，約佛四無畏，即佛菩薩也。第四證果，云修習無量功德即入斯陀含果。梵本名息忌伽彌，此云一來，息忌名一，伽彌名來，斷欲色界修道六品。或本云四地斷欲界思惟，五地斷色界思惟，六地斷無色界思惟，住在薄中，名薄煩惱。又解：入斯陀含位者，斷身淨我慢障盡，有微煩惱習障在，似小乘斯陀含。亦可此人望後六地，唯一往來義也。三藏師云：五地菩薩猶餘六地見三界，名一往來也。第五進行，云八阿僧祇者，乘前七數故云八。陀羅尼，此云能持也。

Fourth, “having that which does not emerge” clarifies the fearlessness of expounding the obstructing path. Bodhisattvas separately have four fearlessnesses, the names of which come from the Mahāprajñāpāramitopadeśa: 1. retention of what is heard; 2. preaching the Dharma; 3. answering difficult questions; 4. cutting off doubts. Yet this text explains the four fearlessnesses according to the Buddha's four fearlessnesses, identifying the bodhisattva with the Buddha. Fourth, the realization of the fruit says: “cultivating and gathering immeasurable merits, one immediately enters the fruit of a sakṛdāgāmin.” In the Sanskrit text it is called xijijiami, translated here as “once-returner”; xiji means “one,” and jiami means “coming,” eradicating six grades of the path of cultivation in the desire and form realms. Or another edition says: on the fourth bhūmi one eradicates discursive thought of the desire realm, on the fifth bhūmi one eradicates discursive thought of the form realm, and on the sixth bhūmi one eradicates discursive thought of the formless realm; dwelling in attenuation, it is called attenuated afflictions. Another explanation: entering the stage of a sakṛdāgāmin means that the obstacle of the pure body and arrogance of self is completely cut off, but subtle obstacles of residual afflictions remain, resembling the Hīnayāna sakṛdāgāmin. It could also mean that this person, looking toward the subsequent six bhūmis, has only one coming and going. The Tripiṭaka Master says: the bodhisattva of the fifth bhūmi still has six bhūmis remaining to view the three realms, which is called “one coming and going.” Fifth, progressive practice: “eight asaṃkhyeya [kalpas]” follows the previous number seven, hence saying eight. Dhāraṇī translates here as “able to retain.”