大乘義章 11.13

11.13

人四依義，出《涅槃經》。來世憑仗，稱之為依。依義不同，一門說四。四名是何？有人出世具煩惱性，是其第一；須陀、斯陀，是其第二；阿那含人，是其第三；阿羅漢人，是其第四。有人出世具煩惱者，所謂地前，種性、解行，內凡人也。如來滅後，現化在時，名為出世。於初地上，所斷二輪未能剪除，名具煩惱。問曰：何知此地前？經自說言「是名凡夫，非第八人。」明在地前。何者第八，對之說非？依《毘婆娑》，名須陀洹以為第八，對見道前七方便故。故彼論中「問言：何者是第八人？所謂信堅及與法堅。鈍根之人入見諦道名為信堅，利根之人入見諦道名為法堅。」問曰：《地持》說種性人二障清淨，何故《涅槃》說具煩惱？所望不同，故說有異。《地持》約對聲聞緣覺，種性菩薩五住齊斷，故名清淨。《涅槃》約對初地已上所斷二輪，地前未斷，名具煩惱。問曰：是中為辨依德，應說無惱，何故說具？為別後故。須陀洹者，此翻有三：一名修習無漏、二名逆生死流、三名觝債。聖解漸進，名修無漏。三途苦報違而不順，名逆生死。拒而不受，故云觝債。位在何處？分別有三：一者守果，在初地終心。二者攝因，從於初地始心已去，通名須陀。三者進向，上盡二地，通名須陀。斯陀含者，此名住薄，能薄修惑，名斯陀含。如小乘中，偏於欲界九品修惑，能薄六品。大乘法中，通於三界一切修惑，齊能薄之，如《地經》說。位在何處？分別有三：一者守果，在第三地。故經中宣說，三地一切欲縛、色無色縛及無明縛，皆悉微薄。以能薄故，名斯陀含。二者攝因，二地已上通名斯陀。三者進向，上盡七地，通名斯陀，以那含果未成就故。何故須陀、斯陀之人合為一依？釋有三義：一得義同故合之為一。如經中說：於一切義，十六分中得十二分。十六分義，後當更論。二功用同故合為一依。始從初地乃至七地，所修諸行功用同故。三化用同故合為一依。始從初地乃至七地，隨所化生作意攝取，不能自然無分別化，是故合之。問曰：若爾，八地已上同無功用，何故不合？得義別故。又復地位開合不定，各據一宜，不可定責。經說：此人未得第二第三住處。於四果中，須陀洹人未得第二斯陀住處，斯陀含人未得第三那含住處。阿那含者，此名不還，小乘法中更不還未欲界受身，名阿那含。又於二十五有之中，隨所過處不重受生，名阿那含。大乘法中，釋有兩義：一不重起愛拂煩惱，故名不還。二不重受欲界地中分段殘報，故曰不還。故經說言：更不重受肉身、虫身、不淨之身，名阿那含；設更受生，但是應化。位在何處？分別有三：一者守果，在第八地，以八地中愛佛心斷，故名那含。又七地還欲界人天，分段殘習猶故未盡。故《大品》中宣說七地猶有肉身，八地已上畢竟永離，名阿那含。二者攝因，七地已上同名那含，修習順忍向那含故。三者進向，上盡九地同名那含，以阿羅漢果未成故，判屬前矣。若分四依，於此三中守果、進向說為那含，攝因一種判屬斯陀。阿羅漢者，此名不生，亦名無著。小乘法中，於三界地不復受身，名為不生。大乘法中，三界分段殘報皆盡，故曰無生；設使受之，但是應化。具六妙行，不染六塵，故云無著。以實論之，佛是羅漢，此第四依學中究竟，高美同佛，是故說之為羅漢也。位在何處？分別有三：一者守果，在第十地。故《涅槃》言「阿羅漢者住第十地。」二者攝因，九地已上同名羅漢。三者進向，上盡金剛，同名羅漢。若分四依，於此三中守果、進向是阿羅漢，攝因一種判屬那含。問曰：何故第二依中，須陀洹因攝之從後為第二依，此後二依分因屬前？釋言：向前第二依中，須陀洹因與須陀果同是出世，得義相似，是故從後為第二依。後二依中，那含之因與前斯陀同是功用，得義相似，故判屬前。羅漢之因，與前那含同非究竟，故判屬前，不類在斯。此四種人能益世間，猶如如來，等無差別。問曰：此人何時為依？釋言：依實無時不為。今隨化相，在佛滅後弘通正法為依也（此一門竟）。

The doctrine of the four reliances of persons comes from the Nirvāṇa Sūtra. Relying on and trusting in them in future ages is called 'reliance'. Because the meanings of reliance differ, one approach speaks of four. What are the names of the four? There is a person who appears in the world possessing the nature of afflictions, who is the first; the srotāpanna and sakṛdāgāmin, who are the second; the anāgāmin person, who is the third; and the arhat person, who is the fourth. As for 'a person who appears in the world possessing afflictions', this refers to internal worldlings at [the stages] prior to the grounds, namely the lineage and resolute conduct [stages]. Manifesting transformations to abide [in the world] after the Tathāgata's parinirvāṇa is called 'appearing in the world'. Being as yet unable to eradicate the two wheels that are severed on the initial ground is called 'possessing afflictions'. Question: How is it known that this is prior to the grounds? The sūtra itself says: 'This is called an ordinary worldling, not the eighth person,' clearly indicating that it is prior to the grounds. Who is the eighth in contrast to whom this is denied? According to the Vibhāṣā, the srotāpanna is called the eighth, because of being contrasted with the seven preparatory practices prior to the path of seeing. Therefore, that treatise asks: 'Who is the eighth person? Namely, the one steadfast in faith and the one steadfast in Dharma. When a person of dull faculties enters the path of seeing the truths, he is called steadfast in faith; when a person of sharp faculties enters the path of seeing the truths, he is called steadfast in Dharma.' Question: The Bodhisattvabhūmi says that persons of the lineage have purified the two hindrances; why does the Nirvāṇa [Sūtra] say they possess afflictions? Because their points of reference differ, their statements are different. The Bodhisattvabhūmi is contrasted with śrāvakas and pratyekabuddhas, where a bodhisattva of the lineage has severed all five entrenchments equally, and thus is called pure. The Nirvāṇa [Sūtra] is contrasted with the two wheels severed from the initial ground and above; not having severed them prior to the grounds, [such a person] is said to possess afflictions. Question: Since this section is to explain the virtues of reliance, one should speak of being without afflictions; why speak of possessing them? In order to distinguish them from those that follow. Srotāpanna: this has three translations: first, 'practicing the untainted'; second, 'reversing the stream of saṃsāra'; and third, 'repudiating debt'. When holy understanding gradually advances, it is called practicing the untainted. Opposing and not going along with the painful retributions of the three destinies is called reversing saṃsāra. Rejecting and not receiving them is thus called repudiating debt. What is their position? Distinguishing it, there are three: First, maintaining the fruit, which is at the final thought of the initial ground. Second, including the cause, from the initial thought of the initial ground onward, which is collectively termed srotāpanna. Third, advancing toward [the next], going upward through the end of the second ground, which is collectively termed srotāpanna. Sakṛdāgāmin: this is translated as 'abiding in thinness'. Being able to attenuate the afflictions of cultivation is called sakṛdāgāmin. Just as in the Hīnayāna, one specifically attenuates six of the nine grades of afflictions of cultivation in the desire realm, in the Mahāyāna Dharma, one equally attenuates all afflictions of cultivation throughout the three realms, as the Daśabhūmika Sūtra says. What is their position? Distinguishing it, there are three: First, maintaining the fruit, which is on the third ground. Therefore the sūtra declares that on the third ground, all fetters of desire, fetters of form and formlessness, and fetters of ignorance are entirely attenuated. Because of the ability to attenuate them, one is called a sakṛdāgāmin. Second, including the cause, which is collectively termed sakṛdāgāmin from the second ground and above. Third, advancing toward [the next], going upward through the end of the seventh ground, which is collectively termed sakṛdāgāmin, because the fruit of the anāgāmin is not yet accomplished. Why are srotāpanna and sakṛdāgāmin persons combined into a single reliance? Three meanings explain this: First, because their attained meanings are identical, they are combined into one. As the sūtra says: 'With respect to all meanings, among sixteen parts they obtain twelve parts.' The meaning of the sixteen parts will be discussed later. Second, because their exertion is identical, they are combined into a single reliance: from the initial ground up through the seventh ground, the exertion of all practices cultivated is identical. Third, because the function of transformation is identical, they are combined into a single reliance: from the initial ground up through the seventh ground, according to the living beings they transform, they intentionally gather them in and cannot transform them naturally without conceptual discrimination; hence they are combined. Question: If so, from the eighth ground and above they are equally without exertion; why are they not combined? Because the attained meanings are different. Furthermore, the opening and combining of the levels of the stages are indefinite; each relies on what is appropriate, and they cannot be strictly censured. The sūtra says: 'These persons have not attained the second and third abiding-places.' Among the four fruits, the srotāpanna has not attained the second, the sakṛdāgāmin's abiding-place; the sakṛdāgāmin has not attained the third, the anāgāmin's abiding-place. Anāgāmin: this is translated as 'non-returner'. In the Hīnayāna Dharma, never returning again to receive a body in the desire realm is called an anāgāmin. Furthermore, among the twenty-five states of existence, not taking rebirth again in whatever places one has passed beyond is called an anāgāmin. In the Mahāyāna Dharma, there are two explanations: First, never again giving rise to the afflictions of love and aversion; hence called non-returner. Second, never again receiving the residual retributions of fragmented [saṃsāric death and rebirth] within the plane of the desire realm; hence called non-returner. Therefore the sūtra says: 'Never again receiving a physical body, an insect body, or an impure body is called an anāgāmin; even if one takes rebirth, it is merely an adaptive transformation.' What is their position? Distinguishing it, there are three: First, maintaining the fruit, which is on the eighth ground, because on the eighth ground the mind that is attached to the Buddha is severed, so one is called an anāgāmin. Furthermore, on the seventh ground, when returning to the humans and gods of the desire realm, the residual habituations of fragmented [birth and death] are not yet exhausted. Therefore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā declares that on the seventh ground there is still a physical body, while from the eighth ground and above it is utterly and permanently left behind, which is called anāgāmin. Second, including the cause: from the seventh ground and above they are collectively called anāgāmin, because they cultivate anulomikī-kṣānti advancing toward the anāgāmin. Third, advancing toward [the next]: going upward through the end of the ninth ground they are collectively called anāgāmin, because the arhat fruit is not yet accomplished and is categorized under the preceding. If dividing the four reliances, among these three, maintaining the fruit and advancing toward [the next] are stated to be anāgāmin, while the single category of including the cause is classified under sakṛdāgāmin. Arhat: this is translated as 'unborn', and also as 'non-attachment'. In the Hīnayāna Dharma, no longer receiving a body in the planes of the three realms is called unborn. In the Mahāyāna Dharma, the residual retributions of fragmented [birth and death] in the three realms are all exhausted, hence called unborn; even if they take on one, it is merely an adaptive transformation. Possessing the six wonderful practices and unstained by the six sense-objects, they are thus called non-attached. Speaking in truth, the Buddha is an arhat; this fourth reliance is the culmination within training, its exalted excellence being equal to the Buddha, and therefore they are spoken of as an arhat. What is their position? Distinguishing it, there are three: First, maintaining the fruit, which is on the tenth ground. Therefore the Nirvāṇa [Sūtra] says: 'The arhat abides on the tenth ground.' Second, including the cause: from the ninth ground and above they are collectively called arhat. Third, advancing toward [the next]: going upward through the end of the vajra[-like samādhi] they are collectively called arhat. If dividing the four reliances, among these three, maintaining the fruit and advancing toward [the next] are the arhat, while the single category of including the cause is classified under anāgāmin. Question: Why is it that in the second reliance, the cause of the srotāpanna is included by following the latter as the second reliance, while in these latter two reliances, the causes are divided and belong to the preceding? Answer: Previously, in the second reliance, the cause of the srotāpanna and the fruit of the srotāpanna are both transmundane, and their attained meanings are similar; therefore it follows the latter as the second reliance. In the latter two reliances, the cause of the anāgāmin and the preceding sakṛdāgāmin are both exertion, and their attained meanings are similar, so it is classified under the preceding. The cause of the arhat and the preceding anāgāmin are both non-culmination, so it is classified under the preceding; this is how they differ. These four types of persons can benefit the world just like the Tathāgata, equal and without difference. Question: At what time are these persons reliances? Answer: In truth, there is no time when they are not reliances. Now, according to the adaptive aspect of teaching, their propagating and disseminating the true Dharma after the Buddha's parinirvāṇa makes them reliances. (This concludes the first section.)