維摩經玄疏 3.213

3.213

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.