大方廣佛華嚴經隨疏演義鈔 82.52

82.52

The Commentary states: "Fourth, the eighth person": The Kośa, chapter 23, "Chapter on the Sages and Worthies", explains the verse on abiding in the fruit with at most seven rebirths. It first asks: What does this name 'stream-enterer' (srotāpanna) signify? If first attaining the path is called stream-enterer, then the name stream-enterer should refer to the eighth. If first attaining the fruit is called stream-enterer, then those who have partially separated from desire and those who have completely separated from desire, when arriving at the knowledge of the category of the path (mārgānvayajñāna), should be called stream-enterers. The purport of the answer below clarifies that because one first attains the fruit, one is called a stream-enterer, since one who severs by transcendence (tikṣṇa-mukta) does not necessarily attain it initially.
In the Great Commentary on the Kośa, Master Bao merely states: "If the name stream-enterer designates first attaining the path, then the eighth person upon first seeing the path should be called a stream-enterer." Nor does he explain the reason for the eighth person, the phrase "separating from desire", and so on.
The Lesser Commentary explains: "The patience with the Dharma of suffering is precisely the eighth person; among the eight patiences, counting from the end, it is the eighth."
Master Yilin's Subcommentary on the Great Commentary states: "The stage of the eight persons refers to the candidate for stream-entry. Among the four candidates and four fruits, counting from the end, it is the eighth."
The Vibhāṣā, fascicle 36, states: "The eighth sage refers to the follower by faith and follower by Dharma; counting from the superior, they are the eighth."
There is yet another explanation, identical to the Lesser Commentary.
The Tanxuan cites the Pañcaviṃśatisāhasrikā, which is also the candidate for the first fruit, agreeing with Master Lin in counting from the end.
Master Yuan of Zezhou cites the ancient Vibhāṣāśāstra, designating the candidate for the srotāpanna as the eighth. Opposed to the seven preparatory stages prior to the path of seeing, it is therefore named the eighth. Hence that treatise asks: "What is the eighth person? They are the so-called 'firm in faith' and 'firm in Dharma'. A person of dull faculties on the path of seeing is called 'firm in faith', and a person of sharp faculties is called 'firm in Dharma'."
Explanation: The above is entirely identical to the text cited by Master Lin, but the reverse and direct directions taken in the interpretation are different. Neither saw the text directly; judging the persons by the meaning, Master Yuan's reasoning is superior, because the name 'the eighth' proceeds in direct order.
Master Yuan also states: "Tradition abroad says: There are another eight persons: 1. the person of initial resolve who does not yet have practice; 2. the practitioner with signs, who loathes birth-and-death and delights in cultivating wholesome dharmas; 3. the signless practitioner, who studies contemplation of the principle of emptiness, shattering and leaving behind attraction and revulsion—seeing someone commit evil, their mind has no wrath; seeing someone cultivate good, they also do not rejoice; 4. the practitioner of upāya, who although seeing the emptiness of dharmas, always follows existence to give rise to all wholesome practices. These four are in the stage of good destinies. The fifth is the lineage of practice (gotra); sixth, the lineage of nature; seventh, understanding and practice; eighth, the noble lineage. The first four depend on the stages prior to the bhūmis and are not yet the same as the noble lineage, hence they are not the eighth. The eighth person is not called an ordinary person, demonstrating distinction from the former. Saying that they are not called an ordinary person differentiates them from the first basis, calling them a bodhisattva. Spoken of according to characteristics, they are not called a Buddha, distinguishing them from what comes after."
Explanation: Master Yuan's earlier explanation accords with the present text, but the latter is not the present intention. Since he was explaining the four reliances, it could be used there, and was casually cited here to demonstrate different approaches. The primary intention of the present Commentary takes the candidate for the first fruit. But the Lesser Commentary on the Kośa, though also taking the candidate for the first fruit, restricts it to the patience with the Dharma of suffering, which becomes overly restrictive in meaning and likewise represents a diverging approach.
Below "Not employing the guide...", citing the eight persons from the Upadeśa, it is also the candidate for the first fruit, extending across the fifteen minds. Yet if analyzed according to severance by transcendence, it can accommodate candidates for the remaining fruits.