大方廣佛華嚴經疏 19.16

19.16

第九觀僧十事，前八約人後、二就德，且依小說。言預流者，始超凡地，預聖流故。一來者，修惑未盡，一度來生欲界中故。不還者，欲界惑盡，更不還來生欲界故。阿羅漢者，此有三義：一名殺賊，已斷一切諸煩惱故；二名不生，三界之生永已盡故；三名為應，應受人天大供養故。有四向者，向於果故。謂斷三界見惑有十六心，至第十五道類忍時名初果向，至第十六即入修道名須陀洹果。欲界修惑分為九品，斷至五，二向；斷六，一來果；斷七或八品名第三果向；九品全斷盡即得不還果；次斷上二界修惑，乃至有頂八品惑盡，名阿羅漢向；三界見修都盡，得阿羅漢果。今此欲明梵行，粗陳名目，若廣引《婆沙》、《俱舍》、《雜集》、《瑜伽》則清淨梵行有累名數，力有餘者付在說時。此中觀意，謂僧名和合，而有八輩。一若是僧，餘則應非。又一一別辨則無眾義，集此無眾豈成眾耶？況於入流，無所入等，以無為法而有差別，則其體自虛。後二就德。德若是僧，何須八輩？離法無人、離人無法，一一窮究，為僧者誰？僧體既虛，梵行安寄？

Ninth, contemplating the ten matters of the Saṅgha: the first eight are in terms of persons, and the last two are in terms of virtues, provisionally following the Hinayāna exposition. "Stream-enterer" (srotāpanna) means that one first transcends the ordinary stage and enters the noble stream. "Once-returner" (sakṛdāgāmin) means that because afflictions of cultivation are not yet exhausted, one returns to be born in the desire realm once. "Non-returner" (anāgāmin) means that because afflictions of the desire realm are exhausted, one never again returns to be born in the desire realm. "Arhat" has three meanings: first, called 'slayer of the foe', because he has severed all afflictions; second, called 'non-arising', because birth in the three realms is forever exhausted; third, called 'worthy', because he is worthy of receiving the great offerings of humans and devas. There are four directions of approach, because they are directed toward the fruits. That is, severing the afflictions of view in the three realms involves sixteen minds: upon reaching the fifteenth, the stage of cognitive tolerance of the category of the path (mārga-anvaya-jñāna-kṣānti), it is called the candidate for the first fruit; reaching the sixteenth, one enters the path of cultivation and it is called the srotāpanna fruit. The afflictions of cultivation in the desire realm are divided into nine grades: severing up to five is the candidate for the second fruit; severing six is the once-returner fruit; severing seven or eight grades is called the candidate for the third fruit; when all nine grades are completely severed, one attains the non-returner fruit; next, severing the afflictions of cultivation of the two higher realms up to the exhaustion of eight grades of afflictions of the peak of existence (bhavāgra) is called the candidate for arhatship; when views and cultivation in the three realms are completely exhausted, one attains the fruit of arhatship. Now, wishing to clarify pure practice, the terms are roughly presented; if one broadly cited the Mahāvibhāṣā, the Abhidharmakośa, the Abhidharmasamuccaya, and the Yogācārabhūmi, pure practice would be encumbered by names and enumerations; for those with surplus energy, it is left to the time of oral exposition. The intent of contemplation here is that the Saṅgha is called a harmonious community, yet there are eight classes [of nobles]. If one were the Saṅgha, the others should not be. Moreover, if each is distinguished separately, there is no meaning of 'community'; how could gathering these that lack community form a community? How much more so regarding entering the stream, there is nothing entered, and so forth: since distinctions exist by means of unconditioned dharmas, its essence is intrinsically empty. The latter two are in terms of virtues. If virtues were the Saṅgha, why would the eight classes be needed? Apart from the Dharma there are no persons; apart from persons there is no Dharma. Examining each thoroughly: who is the Saṅgha? Since the essence of the Saṅgha is empty, upon what could pure practice rest?