大般涅槃經集解 15.17

15.17

案僧宗曰：向合則為四、開則為八，是為聲聞之與菩薩各有其向，則成八也。猶如第十六心結成初果，十五心已來為近向，五方便為遠向。今菩薩以六地為果，五地以還為近向，三十心為遠向。羅漢以三界盡為果，無礙道以還為向，中間果向以意唯擬。是則第八名同、高下為異也。恐人謬解故，復簡之言：是住前地之名字。第一從未得假名法空，隣四念處人，名乾慧地。第二從得四念處以上，至世第一法，信根立者，名之性地。第三從登苦忍心以去，至未得須陀洹果以來，名八忍地。第四斷見諦盡，名為見地。第五得斯陀含果，名為薄地。第六得阿那含果，名離欲地。第七羅漢果，名已辦地。第八辟支佛地，第九菩薩地，第十佛地。從上來作第一數，至八忍地，是聖人位。今言非此第八人，是性地凡夫為初依也。所以須作此料簡者，昔小乘教中十地，有因果兩別。從性地至八忍地，皆是須陀洹向。今大乘十地，無因果異，而以性地作初依時，恐人猶作昔意，謂須陀洹向盡是初依人。欲指性地，故簡出八忍地也。

Sengzong notes: When combined, they make four; when distinguished, they make eight. Thus the Śrāvaka and the bodhisattva each have their respective inclinations, making eight. Just as the sixteenth thought-moment definitively establishes the first fruit, from the fifteenth thought-moment downward is the proximate inclination, and the five preliminary means are the remote inclination. Now the bodhisattva takes the sixth stage as the fruit, from the fifth stage downward as the proximate inclination, and the thirty minds as the remote inclination. The arhat takes the exhaustion of the three realms as the fruit, and from the unobstructed path downward as the inclination; the intermediate fruits and inclinations are deduced in thought. Thus, though the name 'eighth' is the same, higher and lower are different. Fearing people might misunderstand, it distinguishes them again, saying: This is the name for the stage prior to the abodes. First, from not yet having attained the emptiness of dharmas of provisional designations, being adjacent to the four stations of mindfulness, is called the stage of dry wisdom. Second, from attaining the four stations of mindfulness and above, up to the supreme worldly dharma, where the faculty of faith is established, is called the stage of nature. Third, from ascending to the mind of acceptance of suffering onward, up to not yet attaining the fruit of srotāpanna, is called the stage of the eight acceptances. Fourth, having completely severed the view of the truths, is called the stage of seeing. Fifth, attaining the fruit of sakṛdāgāmin, is called the stage of thinness. Sixth, attaining the fruit of anāgāmin, is called the stage of departure from desire. Seventh, the fruit of the arhat, is called the stage of having completed the task. Eighth, the stage of the pratyekabuddha; ninth, the stage of the bodhisattva; tenth, the stage of the Buddha. Counting from the top down as the first, down to the stage of the eight acceptances, these are the ranks of the noble ones. Now it says, 'not this eighth person,' meaning that the ordinary person in the stage of nature is the first refuge. Why is it necessary to make this distinction? In the ten stages of the former Hīnayāna teaching, there were two distinctions of cause and fruit: from the stage of nature to the stage of the eight acceptances were all inclinations toward the srotāpanna. Now in the Mahāyāna ten stages, there is no difference between cause and fruit, but when taking the stage of nature as the first refuge, fearing that people might still hold the old conception and think that all those inclined toward srotāpanna are persons of the first refuge, wishing to specify the stage of nature, it sets aside the stage of the eight acceptances.