維摩經玄疏 3.213

3.213

答曰：別教明斷伏對四果，經論多不同；諸大乘法師，所用亦異。地論師通教判位云「初地斷見，二地斷欲愛，三地斷色愛，四地斷無色愛」，地論師通宗判位，有用「三地斷見，名須陀洹；從四地至六地，名斯陀含，第二依法師；七地至九地，名阿那含，第三依法師；十地、等覺，名阿羅漢，是第四依法師」，有言「三地斷見，四地名斯陀含，五地名阿那含，六地名阿羅漢」，有用《仁王經》「四地斷見，五地名斯陀含，六地名阿那含，七地名阿羅漢」，如是等異說不同，難可定依。今以義推，作此對四果也。一往似便，既無的文，佛意難知，不須苟執也。

Answer: The sūtras and treatises vary greatly in matching the severing and subduing in the distinctive teaching against the four fruits; the positions adopted by various Mahāyāna masters also differ. When masters of the Daśabhūmika systematically classify stages, they say: "The first ground severs views; the second ground severs desire-attachment; the third ground severs form-attachment; the fourth ground severs formless-attachment." When masters of the Daśabhūmika classify stages comprehensively, some hold: "The third ground severs views, being called srotāpanna; from the fourth to the sixth ground is called sakṛdāgāmin, the Dharma-master of the second reliance; from the seventh to the ninth ground is called anāgāmin, the Dharma-master of the third reliance; the tenth ground and virtual enlightenment are called arhat, the Dharma-master of the fourth reliance." Some say: "The third ground severs views; the fourth ground is called sakṛdāgāmin; the fifth ground is called anāgāmin; the sixth ground is called arhat." Some employ the Renwang jing: "The fourth ground severs views; the fifth ground is called sakṛdāgāmin; the sixth ground is called anāgāmin; the seventh ground is called arhat." With diverse and differing explanations such as these, it is difficult to rely definitively on one. Now, deducing through principle, we formulate this correlation with the four fruits. Although provisionally fitting at first glance, since there is no definitive canonical passage, the Buddha's intent is difficult to know, and one should not obstinately cling to it.