華嚴經內章門等雜孔目章 4.63

4.63

賢聖者，順理名賢、得理是聖。在物先知，亦為眾情所識，故名知識。賢聖之義，教有三位：一二十七賢聖，謂初隨信行、二隨法行、三無相行、四須陀洹、五行斯陀含、六斯陀含、七行阿那含、八中陰滅那含、九生滅那含、十不行滅、十一行滅、十二樂慧上行、十三樂定上行、十四轉世、十五現滅、十六信解脫、十七見得、十八身證、十九退相羅漢、二十守相、二十一死相、二十二可進相、二十三住相、二十四不壞相、二十五慧解脫相、二十六俱解脫相、二十七不退相。初有十八人，是學人。次有九人，是無學人。就學人中，初三人是須陀洹行，次一人是須陀洹果，次一人斯陀含行，次一人斯陀含果，次一人阿那含行，次十一人阿那含果。此十一人，亦是阿羅漢行。此是小乘，亦同於初教。二次有四十二賢聖，謂十解、十行、十迴向、十地、等覺、妙覺。四十一是因，一是果。此義在三乘，局在直進及終教。上之二位賢聖知識，若為一乘教所目，即屬於一乘。三依其別教，有四十五知識，大位有三：一位位及理行，有四十五知識，廣如〈入法界品〉。二主伴相資，有一百十三，據起化分齊實行境界，則有三千大千世界微塵數知識。問：如《大品經》，薩陀波崙求善知識，曇無竭菩薩是何知識？答：曇無竭義當熟教信位終心、直進教十迴向，二教般若成就信究竟不退處，與物為軌。是三乘義，非一乘位。於三乘中，在十信終心解行位前，知識有十義，如〈離世間品〉說，名十種知識。所以說十者，欲顯無量故，所以將十種為知識義。答為知識教興意，在攝物故也。餘義如別章。

As for worthies and āryas: conforming to principle is called worthy; attaining principle is ārya. Having foreknowledge among beings and also being recognized by the masses of sentient beings, they are therefore called spiritual friends (kalyāṇamitra). Concerning the meaning of worthies and āryas, the teachings have three positions: First, the twenty-seven worthies and āryas: namely, 1. practitioners following faith, 2. practitioners following dharma, 3. practitioners of signlessness, 4. srotāpanna, 5. practitioner [advancing toward] sakṛdāgāmin, 6. sakṛdāgāmin, 7. practitioner [advancing toward] anāgāmin, 8. anāgāmin attaining extinction in the intermediate state, 9. anāgāmin attaining extinction upon rebirth, 10. attaining extinction without effort, 11. attaining extinction with effort, 12. ascending practitioner delighting in wisdom, 13. ascending practitioner delighting in samādhi, 14. traversing births, 15. attaining extinction in the present [life], 16. faith-liberated, 17. attained by vision, 18. bodily witness, 19. arhat of retrogressive character, 20. of guarded character, 21. of suicidal character, 22. of improvable character, 23. of abiding character, 24. of indestructible character, 25. of wisdom-liberated character, 26. of doubly-liberated character, 27. of non-retrogressive character. The first eighteen persons are learners (śaikṣa). The next nine persons are non-learners (aśaikṣa). Among the learners, the first three persons are in the practice of the srotāpanna; the next one person is the fruit of the srotāpanna; the next one person is in the practice of the sakṛdāgāmin; the next one person is the fruit of the sakṛdāgāmin; the next one person is in the practice of the anāgāmin; the next eleven persons are the fruits of the anāgāmin. These eleven persons are also in the practice of the arhat. This is the Hīnayāna, and is also identical to the initial teaching. Second, there are the forty-two worthies and āryas: namely, the ten understandings, the ten practices, the ten dedications, the ten grounds, equal enlightenment, and sublime enlightenment. Forty-one are the cause, and one is the fruit. This meaning lies in the Triyāna, restricted to the direct-advancing and the final teachings. If the above two positions of worthies, āryas, and spiritual friends are designated by the Ekayāna teaching, they belong to the Ekayāna. Third, according to the separate teaching, there are forty-five spiritual friends, which broadly have three aspects: 1. In each stage, as well as principle and practice, there are forty-five spiritual friends, as detailed in the 'Chapter on Entering the Dharmadhātu.' 2. Lord and companion mutually assisting, there are one hundred and thirteen; regarding the demarcation of giving rise to transformation in the realm of real practice, there are spiritual friends as numerous as dust motes in a trichiliocosm. Question: As in the Pañcaviṃśati-sāhasrikā Prajñāpāramitā Sūtra, Sadāprarudita seeks a spiritual friend; what kind of spiritual friend is Bodhisattva Dharmodgata? Answer: In meaning, Dharmodgata corresponds to the final mind of the stage of faith in the mature teaching, and the ten dedications in the direct-advancing teaching; where prajñā accomplishes faith to ultimate irreversibility in the two teachings, serving as a standard for beings. This is a Triyāna meaning, not an Ekayāna stage. Within the Triyāna, prior to the stage of understanding and practice at the final mind of the ten faiths, spiritual friends have ten meanings, as expounded in the 'Chapter on Leaving the World,' called the ten kinds of spiritual friends. Why ten are spoken of is because of the desire to reveal the immeasurable; therefore ten kinds are taken as the meaning of spiritual friends. The answer for why the teaching of spiritual friends arose is because its intention lies in gathering beings. The remaining points are as in the separate chapter.