成唯識論述記 1.130

1.130

述曰：聖教我種種相：預流、一來、不還、無學、二十七賢、十三住聖、三乘、十地，皆聖教中我種種相。此舉二果等餘賢聖，前預流向亦此所攝，不別簡別向及果故。「預」者，言入，「流」謂流類，入聖之類，故名預流。舊云：流謂生死，此逆生死，說名逆流。義乃非也。一、於人、天往來，便得極果，名為一來。決定已斷三界見所斷惑，或修至五品，立預流果，決定已斷三界見惑。修道六品或七、八品立一來果。二、向不定，如《瑜伽論》第二十六，《對法》十三，《顯揚》第三等，廣說彼相。此即聖教我種種相。世間聖教俱有我相，此二雖殊，而皆是我種種相也。

The Commentary states: The various marks of the self in sacred teachings: stream-enterer, once-returner, non-returner, one beyond training, the twenty-seven worthy persons, the noble ones of the thirteen abidings, the three vehicles, and the ten grounds—all are various marks of the self in the sacred teachings. This cites two fruits to include the remaining worthy and noble ones; the prior candidate for stream-entry is also subsumed herein, because it does not distinguish candidates and fruits separately. "Stream" means class: entering the class of the noble, hence named stream-enterer. Formerly it was said: stream means saṃsāra, and going against saṃsāra is called going against the stream; this sense is not correct. Going and returning once between humans and devas to obtain the ultimate fruit is named a once-returner. Having definitively severed the defilements abandoned by seeing in the three realms, or cultivating up to the fifth grade, one establishes the fruit of stream-entry; having definitively severed the delusions abandoned by seeing in the three realms and six grades, or seven or eight grades of the path of cultivation, one establishes the fruit of once-returner. The candidates are unfixed, as extensively explained in fascicle twenty-six of the Yogācārabhūmi, fascicle thirteen of the Abhidharmasamuccaya-vyākhyā, and fascicle three of the Prakaraṇāryavācā. These are the various marks of the self in sacred teachings. Both worldly and sacred teachings possess marks of the self; although these two differ, both are various marks of the self.