大方廣佛華嚴經隨疏演義鈔 82.53

82.53

疏「故智論中有八人地」者，證前文是初果向。案前十地，第三八人在於見道無間道，故五十九云「八人地者，所謂見諦道中，信行一；法行二；須陀洹極六七世生三有，須陀洹今世煩惱盡得阿羅漢；四有家家須陀洹，三世生已入涅槃；五有中間須陀洹；六除第三，餘中間入涅槃；七住六住無礙五解脫中者，八皆是須陀洹向。」釋曰：此則初果向中有八種人，故名八人地，非獨第八。然此八人，望七方便皆是第八。二義俱成，謂亦名第八，亦名八人地也，故疏引來證成初向。望後第五既是初果，此為初向，次第分明。若唯取於苦法忍者，餘之七忍何以揀之？又十四心何以不取？又十五心皆未得果，論主何獨將苦法忍而為難辭？林公成立為初果向，理則無違。而從勝進數，亦無所以。正義如前。

The Commentary states: "Therefore in the Upadeśa there is the stage of the eight persons": this proves that the preceding text is the candidate for the first fruit. Examining the ten stages above, the third, the eight persons, is located in the uninterrupted path of the path of seeing. Hence fascicle 59 states: "The stage of the eight persons refers to: in the path of seeing the truths, 1. the follower by faith; 2. the follower by Dharma; 3. the srotāpanna who is born in the three realms of existence for at most six or seven lifetimes; 4. the srotāpanna whose afflictions are extinguished in this lifetime and attains the state of an arhat; 5. the srotāpanna of family-to-family (kulaṃkula), who enters nirvāṇa after being born for three lifetimes; 6. the interim srotāpanna; 7. except for the third, those remaining who enter nirvāṇa in the interim; 8. those abiding in the six abidings of unimpededness and five liberations; these eight are all candidates for the srotāpanna."
Explanation: This means that within the candidate for the first fruit there are eight kinds of persons, hence it is called the stage of the eight persons, not solely 'the eighth'. However, when viewed in relation to the seven preparatory stages, these eight persons are all the eighth. Both meanings are established: that is, it is named both 'the eighth' and 'the stage of the eight persons'; hence the Commentary cites it to prove and establish the candidate for the first fruit. In relation to the fifth below being the first fruit, this being the candidate for the first fruit makes the sequence distinctly clear.
If one only took the patience with the Dharma of suffering, on what basis would the remaining seven patiences be excluded? Furthermore, on what basis would the fourteen minds not be taken? Furthermore, in all fifteen minds one has not yet attained the fruit; why would the treatise author singularly use the patience with the Dharma of suffering as a premise for an objection? Master Lin's establishing it as the candidate for the first fruit does not conflict with the principle. Yet counting from the superior progression also lacks justification. The correct doctrine is as stated previously.