大乘義章 17.14

17.14

次明有退無退之義。須陀向中，有退無退。是義云何？五停心觀、總別念處，一向可退。煗、頂二心，亦退不退。是義云何？依如《毘曇》，煗心已上無有斷善作闡提義，名為不退；容起餘過墮三惡道，目之為退。若依《涅槃》，永更不起四重五逆，及斷善根作一闡提，名為不退；遇惡知識容起十惡沒三惡道，名之為退。若依《成實》，亦更不起四重五逆及斷善根，又亦不起兼重十惡墮三惡道，名為不退。故《成實》中說煗頂等為上正見，往來百千世不墮惡道，容起煩惱造作輕業人天輪轉，名之為退；忍、世第一及見道心一向不退。須陀洹果亦無退理。斯陀向果、那含向果及羅漢向，依如《成實》，於此位中所有聖德一切不退，設有退者但退禪定。若依《毘曇》，於此位中所有聖德亦退不退。是義云何？分別有四：一約根分別。鈍根有退，利根不退，不動法人定不退故。二約修分別。散慢有退，專修不退。三約行分別。雜用等智而斷結者容使有退，純用無漏而斷結者牢固不退。四約趣分別。人中有退，人中多有退因緣故；在天不退，故論說言「諸天不退」。阿羅漢果，依如《成實》，一向不退，設有退者但退禪定。若依《毘曇》，亦退不退。是義云何？分別有六：第一約就煩惱分別。煩惱有二：一受生煩惱，於受生時妄起貪等；二障道煩惱，對緣現起貪瞋癡等妨礙聖道。彼阿羅漢，障道煩惱容使暫起，名之為退；受生煩惱畢竟不起，名為不退。二約煩惱因緣分別。因緣有二：一內、二外。不斷使性及邪思惟而起煩惱，名之為內；五塵生結，目之為外。彼阿羅漢已斷內因，無有內因而起煩惱，名為不退；容有外緣而起煩惱，名之為退，謂觀增上可貪境界暫生欲染，尋還斷除，故經生。三約根分別。鈍根有退，利根不退。是義云何？彼阿羅漢有六種性，退、思、護、住、昇進、不動，義如後釋。彼退法人一向可退，不動法人一向不退，思、護、住、進義則不定。若退法人增進為者，容使可退；若不退人增進為者，唯住唯增無有退義。四約修分別。專修不退，散漫有退。故《涅槃》中說退有五：一樂多事、二樂說世事、三樂睡眠、四樂近在家、五樂多遊行，以是五事令比丘退。五約行分別。鈍用無漏斷結成者，一向無退；雜用等智斷結成者，容使可退。是義云何？此人用其世俗等智攀上厭下，斷欲界結至無所有，非想一地等智不治，用無漏斷，由本不牢，為是有退。是故舊人沙井為喻，其猶沙井上雖塼疊不免陷壞，此亦如是。第六約就界趣分別。界謂三界。欲界有退，上界即無。故《雜心》云「若說退者必退，乃至必昇進者必定昇進。當知此說欲界羅漢，非上二界。欲界有其退轉因緣，上界無故。」趣謂五趣，人中羅漢則有退轉，天中無退，人中多有退因緣故。故論說言「諸天不退。」四向四果，辨之麁爾。或分十三，如《毘曇》說。見諦道前七方便人則以為七。見諦道中分為二種，所謂信行及與法行。鈍根之人入見諦道名為信行，信聖人語而起行故；利根之人入見諦道名為法行，自心見法而起行故。通前為九。修道位中有其二種，謂信解脫及與見到。鈍根之人在於修道名信解脫，信聖人語得解脫故；利根之人在於修道名為見到，自心見法得解脫故。通前十一。無學位中亦修二種，謂時解脫、不時解脫。鈍根之人至無學果名時解脫，以鈍根者待時託處得解脫故；利根至果名不時解脫，以利根者不得待處得解脫故。通前十三。以見道上離分六人，故《雜心》云「事則說有六。」或分十四，如《毘曇》說。見諦道前說七方便；見諦道中信行、法行；修道位中有信解脫及與見到，通前十一。阿那含中，得滅定者名為身證，通前十二。無學位中說慧解脫及俱解脫，通前十四。不得滅定名慧解脫，得滅定者名俱解脫。亦得開分以為十五。見諦道前七方便人則以為七，見諦已去四向四果復分為八，通前十五。亦得開分為二十三，前七方便則以為七，就後四向四果之中分別利鈍則有十六，通前合為二十三矣。或復開分為二十七。此有兩門：一則如彼《成實論》說。見諦道前分為二人，一者信行、二者法行。鈍根之人名為信行，信順他語而起行故。利名法行，息心見法而起行故。《大集經》中見前分二，亦與此同。前二種人，入見諦道名無相行，空觀相續無相間故。通前為三。須陀洹果以為第四，斯陀含行以為第五，斯陀含果以為第六，阿那含行以為第七，那含果中離分十一，通前十八。由其通攝阿羅漢向合為那含，故有十一。名字是何。一名現般。是人現世於凡身中修得那含，則於此身修得羅漢，故名現般。二名轉世。聖人身上經生已後修得那含，則於現世修得羅漢，是亦通為現般所收。三者中般。是人現世修得那含，不得羅漢，捨欲界身向上界去，兩界中間受身得般。四者生般。於初禪上隨何處生最初受身，未盡壽命修道得般。五者行般。與前生般同在一身，精懃行道壽盡得般，名為行般。六無行般。亦與生般同在一身，不懃行道壽盡得般，名無行般。七者樂定。於上界中初身不般，展轉上生至廣果天，不得涅槃生無色界。八者樂慧。亦於上界展轉上生至廣果生，不得涅槃生五淨居。九信解脫。於前人中有鈍根者，名為信解。十名見到。於前人中有利根者，說為見到。十一身證。於前人中得滅定者，廣如後釋。阿羅漢中差別有九，通前合為二十七人。一是退相，此人最鈍，以鈍根故得定必退。二是守相，根少勝前，深自防守容能不退。三者死相，根轉勝前，深厭諸有不能得定，得已恐失求欲自害，名為死相。四者住相，所得三昧不退不進。五可進相，所得三昧轉勝增益。六不壞相，所得三昧種種因緣不能破壞。七不退相，此人最勝，所得功德盡無退矣。八慧解脫，於前人中不得滅定，名慧解脫。九俱解脫，得滅盡定。此等一一廣如後釋。《成實》如是。更有一種二十七人，如《中阿含．福田品》說。彼經偏就見諦已上說二十七，不通見前。相狀如何？彼有居士名給孤獨，請問如來：「於世間中有幾福田人？」佛答：「有二，一是學人、二無學人。見諦已上至阿那含，名為學人。阿羅漢果，名無學人。」學有十八，無學有九，是故通合有二十七。學人十八，經列不次。名字是何？一是信行、二是法行、三信解脫、四是見到、五是身證、六是家家、七一種子、八向須陀、九得須陀、十向斯陀、其第十一得斯陀含、其第十二向阿那含、其第十三得阿那含、十四中般、十五生般、十六行般、十七無行般、十八上流。至色究竟正有此名，更無異釋。准依《毘曇》，信行、法行在於見道十五心中，鈍名信行、利名法行。信脫、見到，准依《毘曇》，在於修道須陀果後，鈍名信脫、利名見到。此四統攝一切學人，以含通故。餘十四人於中別分，於前信行法行人中開出三人：一則開出須陀洹向，次第之人入見諦道十五心中名須陀向。二則開出斯陀含向，超越斯陀入見諦道十五心中名斯陀向。三則開出阿那含向，超越那含入見諦道十五心中名那含向。於前信脫、見到人中，隨別開出十三種人：一則開出須陀洹果。第二開出斯陀含向，謂次第人向斯陀含，未至果前，於現在中修行者是。第三開出家家之人，謂次第人向斯陀含，未至果前，分斷煩惱逕生者是。第四開出斯陀含果。於中細分有異其二種：一者超證斯陀含果、二次第證斯陀含果，通合為一斯陀果矣。第五開出阿那含向，謂次第人向阿那含，未至果前，於現世中修行者是。第六開出一種子人，謂次第人向阿那含，分斷煩惱逕生者是。第七開出阿那含果，於中細分亦有二種：一者超證阿那含果、二次第證阿那含果，今合為一阿那含果。第八開出中般之人。第九開出生般之人。第十開出行般之人。十一開出無行般人。十二開出上流般人。此上流中有勝有劣，勝者色界得般涅槃，劣者生於無色界中方始得般。彼舉勝者，是故說言至色究竟彼向福田。在色界者有色有形，得受供，為世福田，為是偏舉。十三開出身證之人，那含果後得滅定者。此之十三，皆是信脫見到中列。學人如是。無學九者，經列不次：一名思法；二昇進法；三不動法；四者退法；五不退法；六者護法，經自釋言「護則不退，不護則退。」七者住法；八慧解脫；九俱解脫。經文如是，更無異釋。九中前七就根以別，後二約法。前之七種，猶如《毘曇》中六種羅漢。六羅漢者，退、思、護、住、昇進、不動。彼《阿含經》分不動人以為二種，故有七也。九中退法，是《毘曇》中初退法人。九中思法，是彼第二思法之人。九中護法，是彼第三護法之人。九中住法，是彼第四住法之人。九中昇進，是彼第五必昇進人。九中不動及與不退，是《毘曇》中不動法人。彼《毘曇》中，不動有二：一本來不動、二至果中進為不動。九中不動，當《毘曇》中因來不動。九中不退，當《毘曇》中至果不動。後二慧脫及俱解脫，約法以別。前七人中，不得滅定名慧解脫，得滅定者名俱解脫，此等至後更當廣釋。此二十七，通見道前七方便人，有三十四，廣則無量。開合如是。上來第一通相分別。次第二門隨別解釋。五停心觀，如前五章中具釋。總別念處，如前道品章中具釋。煗等四門，如前煗等四種善中具廣分別。今先別釋須陀洹向，於中曲有六門分別：一約境分別、第二品數多少分別、三依無礙解脫分別、四約修分別、五定是非、六轉根分別。言約境者，依曇無德，一時見諦。依薩婆多，前後見諦。言一時者，案依彼宗，先於見前煗頂忍中別緣諦空總令純熟，次於世間第一法中總緣四諦名用虛假以之為詮，後入無相總見四諦一切法空，念念增明都無間絕。成實法中，存依此義。言前後者，依薩婆多，別緣四諦見有得道。行者先於總別念中總緣四諦為空無我，而於四諦未得明了，至於煗等四心之中，別緣四諦而為方便。苦忍已上隨別照見，見苦異集，見滅異道，名前後見。諸部《毘曇》，存依此義。問曰：二中何者為是？並為佛，不可偏依。但隨人別，二說有異。其鈍根者，未能破相見諸法空，多依先後漸次見諦；其利根者，能破有相證諸法空，並依一時。又復二宗，立患各異。依曇無德，取為患本，雖別見諦，取執未已，要總見空，取患方盡，為是觀諦先別後總。依薩婆多，癡為患本，雖總觀諦，闇相未遣，別觀分明，闇相乃盡，故依彼宗先總後別（此一門竟）。

Next, the meaning of retrogressing and not retrogressing is explained. Within the srotāpanna candidate, is there retrogressing or not retrogressing? What is the meaning of this? The contemplation of the fivefold stopping of the mind and the general and specific applications of mindfulness are exclusively subject to retrogressing. The two minds of warmth and summit both retrogress and do not retrogress. What is the meaning of this? According to the Abhidharma, from the mind of warmth upward, there is no cutting off of wholesome roots to become an icchantika, which is called 'not retrogressing'; yet one may still give rise to other transgressions and fall into the three evil destinies, which is termed 'retrogressing'. If one relies on the Nirvāṇa [Sūtra], one will never again commit the four grave offences or the five heinous sins, nor cut off wholesome roots to become an icchantika, which is termed 'not retrogressing'; but if one meets evil companions, one may give rise to the ten unwholesome actions and sink into the three evil destinies, which is termed 'retrogressing'. If one relies on the Tattvasiddhi, one also will never again commit the four grave offences or the five heinous sins or cut off wholesome roots, and furthermore will not commit the combined grave ten unwholesome actions to fall into the three evil destinies, which is termed 'not retrogressing'. Therefore, the Tattvasiddhi explains that warmth, summit, and so forth are superior right view; transmigrating for hundreds of thousands of lifetimes, one does not fall into the evil destinies, yet one may give rise to defilements and perform light karma to cycle among humans and devas, which is termed 'retrogressing'; forbearance, worldly supreme dharmas, and the mind of the path of seeing are strictly non-retrogressing. For the fruit of the srotāpanna, there is also no principle of retrogressing. Regarding the sakṛdāgāmin candidate and fruit, the anāgāmin candidate and fruit, and the arhat candidate: according to the Tattvasiddhi, among these stages all noble virtues are entirely non-retrogressing; if there is any retrogression, it is merely retrogression from dhyāna-samādhi. If one relies on the Abhidharma, all noble virtues in these stages both retrogress and do not retrogress. What is the meaning of this? There are four distinctions: First, distinguishing according to faculties. The dull-witted retrogress, whereas the sharp-witted do not retrogress, because those of unshakeable nature certainly do not retrogress. Second, distinguishing according to practice. The distracted and lax retrogress, whereas those of dedicated practice do not retrogress. Third, distinguishing according to conduct. Those who mix in conventional knowledge to sever the fetters may retrogress, whereas those who purely use the untainted to sever the fetters are steadfast and do not retrogress. Fourth, distinguishing according to destiny. In the human realm there is retrogressing, because in the human realm there are many causes and conditions for retrogression; in the heavens there is no retrogressing, hence the treatise states: 'The devas do not retrogress.' As for the fruit of the arhat, according to the Tattvasiddhi, it is strictly non-retrogressing; if there is any retrogression, it is merely retrogression from dhyāna-samādhi. If one relies on the Abhidharma, it both retrogresses and does not retrogress. What is the meaning of this? There are six distinctions: First, distinguishing with respect to defilements. There are two kinds of defilements: first, defilements of taking rebirth, which deludedly give rise to greed and the like at the time of taking rebirth; second, defilements that obstruct the path, which manifest in confronting objects as greed, anger, ignorance, and so forth, obstructing the noble path. For that arhat, defilements that obstruct the path may temporarily arise, which is called 'retrogressing'; defilements of taking rebirth never arise at all, which is called 'not retrogressing'. Second, distinguishing according to the causes and conditions of defilements. Causes and conditions are twofold: internal and external. Giving rise to defilements through not having severed the dormant disposition (anuśaya) and through improper mental application is called 'internal'; the fetters arising from the five sense-objects are called 'external'. That arhat has already severed internal causes, so that there are no internal causes to give rise to defilements, which is called 'not retrogressing'; yet through external conditions defilements may arise, which is called 'retrogressing'—that is, in observing predominantly desirable sensory objects, lustful taint temporarily arises, but is soon severed and removed again, hence the sūtras mention its arising. Third, distinguishing according to faculties. The dull-witted retrogress, whereas the sharp-witted do not retrogress. What is the meaning of this? Those arhats have six temperaments: retrogression, thinking, guarding, maintaining, progressing, and unshakeable, the meaning of which will be explained later. The one of retrogressing nature is strictly subject to retrogression, while the one of unshakeable nature is strictly non-retrogressing; the meanings of thinking, guarding, maintaining, and progressing are indefinite. If one of retrogressing nature advances to become [one of these], they may retrogress; if a non-retrogressing person advances to become [one of these], they only maintain or advance, without any retrogressing. Fourth, distinguishing according to cultivation. Dedicated cultivation does not retrogress, while distracted cultivation retrogresses. Hence the Nirvāṇa [Sūtra] explains that there are five causes of retrogression: 1. delighting in many affairs; 2. delighting in worldly talk; 3. delighting in sleep; 4. delighting in closeness to householders; 5. delighting in much wandering. Through these five matters, a monk is made to retrogress. Fifth, distinguishing according to conduct. Those who accomplish the severing of fetters purely through the untainted are strictly non-retrogressing; those who mix in conventional knowledge to sever the fetters may retrogress. What is the meaning of this? Such a person uses their worldly conventional knowledge to seek the higher and loathe the lower, severing the fetters of the desire realm up to the sphere of nothingness; but because the single sphere of neither-perception-nor-non-perception cannot be cured by conventional knowledge, it is severed using the untainted. Because the foundation was not firm, there is retrogression. Therefore, former masters used the sandy well as a metaphor: just like a sandy well, even if bricks are piled up above, it cannot avoid sinking and collapsing; this is also like that. Sixth, distinguishing with respect to realms and destinies. 'Realms' refers to the three realms. In the desire realm there is retrogression, while in the higher realms there is none. Hence the Samyuktābhidharma-hṛdaya states: 'If one speaks of those who retrogress, they will certainly retrogress... up to those who certainly progress, they will certainly progress. Know that this speaks of arhats in the desire realm, not the upper two realms. The desire realm has causes and conditions of retrogression, while the upper realms do not.' 'Destinies' refers to the five destinies: arhats among humans have retrogression, whereas in heaven there is no retrogression, because among humans there are many causes and conditions of retrogression. Hence the treatise states: 'The devas do not retrogress.' The four candidates and four fruits have thus been roughly distinguished. Alternatively, they are divided into thirteen, as stated in the Abhidharma. The seven persons of expedient means before the path of seeing make seven. In the path of seeing, they are divided into two kinds: the follower by faith and the follower by Dharma. A person of dull faculties entering the path of seeing is called a follower by faith, because they give rise to practice through faith in the words of noble ones; a person of sharp faculties entering the path of seeing is called a follower by Dharma, because they see the Dharma with their own minds and give rise to practice. Adding the previous makes nine. In the stage of the path of cultivation, there are two kinds: the one liberated through faith and the one who has attained view. A person of dull faculties on the path of cultivation is called liberated through faith, because they attain liberation by having faith in the words of noble ones; a person of sharp faculties on the path of cultivation is called one who has attained view, because they attain liberation by seeing the Dharma with their own minds. Adding the previous makes eleven. In the stage of no-more-learning, two kinds are also cultivated: the temporarily liberated and the non-temporarily liberated. A person of dull faculties who reaches the fruit of no-more-learning is called temporarily liberated, because one of dull faculties attains liberation depending on time and place; one of sharp faculties reaching the fruit is called non-temporarily liberated, because one of sharp faculties attains liberation without needing to depend on circumstances. Adding the previous makes thirteen. Because from the path of seeing upward six persons are distinguished, the Samyuktābhidharma-hṛdaya states: 'In concrete reality, six are stated.' Alternatively, they are divided into fourteen, as stated in the Abhidharma. Before the path of seeing, seven expedient means are stated; on the path of seeing, there are the follower by faith and follower by Dharma; in the stage of the path of cultivation, there are the one liberated through faith and the one who has attained view, which together with the previous makes eleven. Among the anāgāmins, one who attains the samādhi of cessation is called a bodily witness, which together with the previous makes twelve. In the stage of no-more-learning, the wisdom-liberated and the doubly liberated are stated, which together with the previous makes fourteen. One who does not attain the samādhi of cessation is called wisdom-liberated; one who attains the samādhi of cessation is called doubly liberated. They may also be expanded and divided into fifteen. The seven persons of expedient means before the path of seeing make seven; from seeing the truth onward, the four candidates and four fruits are further divided into eight, which together with the previous makes fifteen. They may also be expanded and divided into twenty-three: the former seven expedient means make seven, and within the subsequent four candidates and four fruits, distinguishing sharp and dull faculties yields sixteen, which combined with the previous makes twenty-three. Or they may be expanded and divided into twenty-seven. Here there are two approaches: The first is as explained in the Tattvasiddhi-śāstra. Before the path of seeing, there are two persons: first, the follower by faith; second, the follower by Dharma. A person of dull faculties is called a follower by faith, because they give rise to practice by believing and following others' words. The sharp-witted is called a follower by Dharma, because they calm the mind, see the Dharma, and give rise to practice. The division into two before seeing in the Mahāsaṃnipāta-sūtra is also the same as this. When these two kinds of persons enter the path of seeing, they are called 'practitioners of signlessness', because the signless contemplation of emptiness continues without interruption. Adding the previous, this makes three. The fruit of the srotāpanna is the fourth; the practice of the sakṛdāgāmin is the fifth; the fruit of the sakṛdāgāmin is the sixth; the practice of the anāgāmin is the seventh; within the fruit of the anāgāmin, eleven are distinguished, which together with the previous makes eighteen. Because it subsumes the candidate for arhatship and combines it into the anāgāmin, there are eleven. What are their names? The first is called 'attaining nirvāṇa in the present life'. This person, in the present lifetime in a commoner's body, cultivates and attains anāgāmin, and then in this very body cultivates and attains arhatship, hence is called 'attaining nirvāṇa in the present life'. The second is called 'transmigrating through lifetimes'. Having passed through lifetimes in the body of a noble one, they cultivate and attain anāgāmin, and then in that present life cultivate and attain arhatship; this is also generally subsumed under attaining nirvāṇa in the present life. The third is 'attaining nirvāṇa in the intermediate state'. This person cultivates and attains anāgāmin in the present lifetime, does not attain arhatship, and after relinquishing the body of the desire realm, goes toward the higher realms, taking rebirth and attaining nirvāṇa between the two realms. The fourth is 'attaining nirvāṇa upon rebirth'. Wherever they are born above the first dhyāna, in their first rebirth, without exhausting their lifespan, they cultivate the path and attain nirvāṇa. The fifth is 'attaining nirvāṇa with exertion'. In the same body as the former one attaining nirvāṇa upon rebirth, through diligent cultivation of the path, they attain nirvāṇa when their lifespan ends; this is called 'attaining nirvāṇa with exertion'. The sixth is 'attaining nirvāṇa without exertion'. Also in the same body as the one attaining nirvāṇa upon rebirth, without diligent cultivation of the path, they attain nirvāṇa when their lifespan ends; this is called 'attaining nirvāṇa without exertion'. The seventh is 'delighting in samādhi'. In the upper realm, they do not attain nirvāṇa in the initial body, but are progressively reborn higher up to the heaven of Great Fruit (Bṛhatphala); not attaining nirvāṇa there, they are born into the formless realm. The eighth is 'delighting in wisdom'. Also in the upper realm, they are progressively reborn higher up to the heaven of Great Fruit; not attaining nirvāṇa there, they are born into the five pure abodes (Śuddhāvāsa). The ninth is 'liberated through faith'. Among the preceding persons, those of dull faculties are called liberated through faith. The tenth is called 'attaining view'. Among the preceding persons, those of sharp faculties are called having attained view. The eleventh is 'bodily witness'. Among the preceding persons, those who attain the samādhi of cessation, as will be broadly explained later. Among arhats, there are nine distinctions, which together with the previous makes twenty-seven persons. The first is of retrogressing nature; this person is dullest, and because of dull faculties, upon attaining samādhi they will certainly retrogress. The second is of guarding nature; their faculties are slightly superior to the former, and by deeply guarding themselves, they may avoid retrogressing. The third is of dying nature; their faculties are progressively superior to the former, but deeply loathing all existences and unable to attain samādhi, or having attained it and fearing to lose it, they seek to kill themselves; this is called of dying nature. The fourth is of maintaining nature; the samādhi they have attained neither retrogresses nor progresses. The fifth is of progressible nature; the samādhi they have attained progressively increases and becomes superior. The sixth is of indestructible nature; the samādhi they have attained cannot be destroyed by various causes and conditions. The seventh is of non-retrogressing nature; this person is supreme, and all the merits they have attained are entirely free from retrogression. The eighth is 'wisdom-liberated': among the preceding persons, those who do not attain the samādhi of cessation are called wisdom-liberated. The ninth is 'doubly liberated': those who attain the samādhi of cessation. Each of these will be broadly explained later. Such is the Tattvasiddhi. There is another presentation of twenty-seven persons, as explained in the 'Chapter on the Field of Merit' in the Madhyama-āgama. That sūtra exclusively explains the twenty-seven from seeing the truth upward, not extending to before seeing. What are its details? There was a householder named Anāthapiṇḍada who asked the Tathāgata: 'In the world, how many persons are fields of merit?' The Buddha answered: 'There are two: first, learners; second, non-learners. From seeing the truth upward to the anāgāmin, they are called learners. The fruit of the arhat is called a non-learner.' The learners have eighteen, and the non-learners have nine; therefore, combined, there are twenty-seven. The eighteen learners are listed without sequential order in the sūtra. What are their names? 1. Follower by faith; 2. Follower by Dharma; 3. Liberated through faith; 4. Attained view; 5. Bodily witness; 6. Born from family to family (kulaṃkula); 7. One-seeder (ekabījin); 8. Candidate for srotāpanna; 9. Attained srotāpanna; 10. Candidate for sakṛdāgāmin; 11. Attained sakṛdāgāmin; 12. Candidate for anāgāmin; 13. Attained anāgāmin; 14. Attaining nirvāṇa in the intermediate state; 15. Attaining nirvāṇa upon rebirth; 16. Attaining nirvāṇa with exertion; 17. Attaining nirvāṇa without exertion; 18. Going upstream. Reaching up to the Akaniṣṭha heaven, it has precisely this name, without any other explanation. According to the Abhidharma, the follower by faith and follower by Dharma are in the fifteen minds of the path of seeing; the dull-witted is called a follower by faith, and the sharp-witted is called a follower by Dharma. Liberated through faith and attained view, according to the Abhidharma, are on the path of cultivation after the srotāpanna fruit; the dull-witted is called liberated through faith, and the sharp-witted is called attained view. These four subsume all learners, because of their comprehensive nature. The remaining fourteen persons are individually distinguished among them. From the preceding followers by faith and followers by Dharma, three persons are opened out: First, the candidate for srotāpanna is opened out: a person of gradual progress within the fifteen minds entering the path of seeing is called a candidate for srotāpanna. Second, the candidate for sakṛdāgāmin is opened out: one who leaps over to sakṛdāgāmin within the fifteen minds entering the path of seeing is called a candidate for sakṛdāgāmin. Third, the candidate for anāgāmin is opened out: one who leaps over to anāgāmin within the fifteen minds entering the path of seeing is called a candidate for anāgāmin. From the preceding persons liberated through faith and having attained view, thirteen kinds of persons are individually opened out: First, the fruit of the srotāpanna is opened out. Second, the candidate for sakṛdāgāmin is opened out: namely, a person of gradual progress toward sakṛdāgāmin who, before reaching the fruit, practices in the present life. Third, the person who goes from family to family is opened out: namely, a person of gradual progress toward sakṛdāgāmin who, before reaching the fruit, partially severs defilements and transmigrates through rebirths. Fourth, the fruit of the sakṛdāgāmin is opened out. Subdividing this, there are two distinct kinds: first, one who attains the fruit of sakṛdāgāmin by leaping; second, one who attains the fruit of sakṛdāgāmin gradually; together they are combined into the one fruit of sakṛdāgāmin. Fifth, the candidate for anāgāmin is opened out: namely, a person of gradual progress toward anāgāmin who, before reaching the fruit, practices in the present life. Sixth, the one-seeder person is opened out: namely, a person of gradual progress toward anāgāmin who, partially severing defilements, transmigrates through rebirths. Seventh, the fruit of the anāgāmin is opened out; subdividing this, there are also two kinds: first, one who attains the fruit of anāgāmin by leaping; second, one who attains the fruit of anāgāmin gradually; now they are combined into the one fruit of the anāgāmin. Eighth, the person who attains nirvāṇa in the intermediate state is opened out. Ninth, the person who attains nirvāṇa upon rebirth is opened out. Tenth, the person who attains nirvāṇa with exertion is opened out. Eleventh, the person who attains nirvāṇa without exertion is opened out. Twelfth, the person who goes upstream to attain nirvāṇa is opened out. Among these who go upstream, there are superior and inferior: the superior attain parinirvāṇa in the form realm, while the inferior are born into the formless realm and only then attain nirvāṇa. That [sūtra] mentions the superior, and therefore says 'reaching up to Akaniṣṭha, they are candidates and fields of merit'. Those in the form realm possess form and physical shape, can receive offerings, and act as worldly fields of merit; therefore they are specifically highlighted. Thirteenth, the bodily witness person is opened out: one who attains the samādhi of cessation after the fruit of anāgāmin. These thirteen are all listed under those liberated through faith and those who have attained view. Such are the learners. As for the nine non-learners, the sūtra lists them without sequential order: 1. Dharmas of thinking; 2. Dharmas of progressing; 3. Dharmas of unshakeability; 4. Dharmas of retrogression; 5. Dharmas of non-retrogression; 6. Dharmas of guarding—the sūtra itself explains: 'If one guards, one does not retrogress; if one does not guard, one retrogresses'; 7. Dharmas of maintaining; 8. Wisdom-liberated; 9. Doubly liberated. Such is the text of the sūtra, without any other explanation. Among the nine, the first seven are distinguished according to faculties, while the last two are according to dharmas. The first seven kinds are like the six kinds of arhats in the Abhidharma. The six arhats are: retrogression, thinking, guarding, maintaining, progressing, and unshakeable. That Āgama sūtra divides the unshakeable person into two kinds, hence there are seven. Among the nine, 'dharmas of retrogression' corresponds to the first person of retrogression in the Abhidharma. 'Dharmas of thinking' corresponds to that second person of thinking. 'Dharmas of guarding' corresponds to that third person of guarding. 'Dharmas of maintaining' corresponds to that fourth person of maintaining. 'Dharmas of progressing' corresponds to that fifth person who must progress. 'Dharmas of unshakeability' and 'dharmas of non-retrogression' correspond to the unshakeable person in the Abhidharma. In that Abhidharma, the unshakeable are twofold: first, originally unshakeable; second, progressing to become unshakeable upon reaching the fruit. 'Dharmas of unshakeability' among the nine corresponds to unshakeable from the cause in the Abhidharma. 'Dharmas of non-retrogression' corresponds to unshakeable upon reaching the fruit in the Abhidharma. The last two, wisdom-liberated and doubly liberated, are distinguished according to dharmas. Among the first seven persons, those who do not attain the samādhi of cessation are called wisdom-liberated, while those who attain the samādhi of cessation are called doubly liberated; these will be broadly explained later. These twenty-seven, together with the seven persons of expedient means before the path of seeing, make thirty-four; if expanded, they are immeasurable. Such is their expansion and combination. The above is the first section, distinguishing general characteristics. Next is the second section, explaining them individually. The contemplation of the fivefold stopping of the mind has been fully explained in the preceding five chapters. The general and specific applications of mindfulness have been fully explained in the preceding chapter on the aids to the path. The four gateways of warmth and so forth have been broadly distinguished in the preceding section on the four kinds of wholesome roots of warmth and so forth. Now, the candidate for srotāpanna is explained separately first, within which there are six sections of distinctions: 1. Distinguishing according to the objective realm; 2. Distinguishing the number of grades; 3. Distinguishing on the basis of unobstructed and liberation [paths]; 4. Distinguishing according to cultivation; 5. Determining correctness and error; 6. Distinguishing transformation of faculties. Regarding distinguishing according to the objective realm: according to the Dharmaguptakas, one sees the truths simultaneously. According to the Sarvāstivādins, one sees the truths sequentially. Regarding 'simultaneously': according to that school, one previously, within warmth, summit, and forbearance before seeing, individually contemplates the emptiness of the truths to make it thoroughly ripened; next, within the worldly supreme dharma, one comprehensively contemplates the four noble truths as conventional names and functions, using them as provisional designations; afterward, entering signlessness, one comprehensively sees the emptiness of all dharmas of the four noble truths, thought-moment by thought-moment increasing in clarity without any interruption whatsoever. The doctrine of the Tattvasiddhi preserves and relies on this meaning. Regarding 'sequentially': according to the Sarvāstivādins, one individually contemplates the four noble truths, seeing their reality and attaining the path. The practitioner first, within the general and specific mindfulnesses, comprehensively contemplates the four noble truths as empty and non-self, yet has not attained clarity regarding the four noble truths; reaching the four minds of warmth and so forth, one individually contemplates the four noble truths as expedient means. From the forbearance of suffering onward, one accordingly illuminates and sees them individually, seeing suffering as different from origination, and seeing cessation as different from the path; this is called seeing sequentially. The various branches of the Abhidharma preserve and rely on this meaning. Question: Between the two, which is correct? Both are spoken by the Buddha, and one cannot exclusively rely on either. But depending on the difference of persons, the two explanations differ. Those of dull faculties, unable to break down signs and see the emptiness of all dharmas, mostly rely on seeing the truths gradually and sequentially; those of sharp faculties, able to break down the signs of existence and realize the emptiness of all dharmas, all rely on seeing them simultaneously. Furthermore, the two schools identify the root of afflicted fault differently: according to the Dharmaguptakas, grasping is the root of afflicted fault; though one sees the truths individually, grasping and clinging have not ceased, and only when one comprehensively sees emptiness does the fault of grasping come to an end; therefore, in contemplating the truths, one proceeds first individually and then comprehensively. According to the Sarvāstivādins, delusion is the root of afflicted fault; though one contemplates the truths comprehensively, the marks of darkness are not yet dispelled, and only through distinct individual contemplation are the marks of darkness brought to an end; therefore, according to that school, one proceeds first comprehensively and then individually (this concludes the first section).