華嚴經內章門等雜孔目章 2.85

2.85

七士夫者，亦名七大夫，亦名七聖人。一隨信行、二隨法行、三信解脫、四見到、五身證、六慧解脫、七俱解脫。信他得度，名為信行。不從他信，名為法行。鈍根三果，是隨信行所得，信果離縛，名信解脫。利根三果，是隨法行所至，故名見到。滅盡正受，法似涅槃，與身合故，名為身證。障有二種：一煩惱障、二解脫障。但離煩惱障，名慧解脫。二障並除，名俱解脫。此義即與大乘三乘七地義相同。七地者，如《地持論》說：一者種性地，即十解已前。二者解行地，即十行、十迴向。三者淨心地，即初地。四者行跡地，即二地至七地。五者決定地，即八地。六者決定行地，即九地。七者畢竟地，即十地。如來地，以因果俱究竟，合名畢竟地。所依堅故名地。所歸故名趣，趣者所向也。士夫與地，相望是同。餘義如別章。

The seven persons are also called the seven great persons, and also called the seven noble ones: 1. follower by faith, 2. follower by dharma, 3. liberated through faith, 4. attained through view, 5. bodily witness, 6. liberated through wisdom, 7. liberated both ways. Crossing over through faith in another is called follower by faith. Having faith not from another is called follower by dharma. The dull-rooted three fruits are attained by the follower by faith; when the fruit of faith is freed from bondage, it is called liberated through faith. The sharp-rooted three fruits are reached by the follower by dharma, hence called attained through view. The correct absorption of cessation resembles nirvāṇa in its nature; because it unites with the body, it is called bodily witness. There are two kinds of hindrances: first, the affliction hindrance; second, the liberation hindrance. Eliminating only the affliction hindrance is called liberated through wisdom. Eradicating both hindrances is called liberated both ways. This meaning is identical to the meaning of the seven stages in the Mahāyāna and Triyāna. As for the seven stages, as the Bodhisattvabhūmi states: first, the stage of lineage, which is prior to the ten understandings; second, the stage of understanding and practice, which is the ten practices and ten dedications; third, the stage of pure mind, which is the first bhūmi; fourth, the stage of behavioral traces, which is the second to the seventh bhūmis; fifth, the stage of certainty, which is the eighth bhūmi; sixth, the stage of certain practice, which is the ninth bhūmi; seventh, the stage of culmination, which is the tenth bhūmi. The stage of the Tathāgata, because both cause and fruition are consummate, is collectively named the stage of culmination. Being firm in what is relied upon, it is called "stage" (bhūmi). Being what is returned to, it is called "destiny" (gati); destiny means that toward which one tends. Person and stage are identical when viewed in relation to each other. The remaining meanings are as in the separate chapter.