摩訶止觀 6.25

6.25

三藏破思位者：《成論》明十六心正是初果位，異部明十六心是修道位。今且依修道，斷一品欲惑，次第至第五品盡，皆名「斯陀含向」；若超斷至第五品，名「家家」。次斷六品盡，名「斯陀含果」；超斷至六品盡，名「一往來」。次斷第七品至第八品，名「阿那含向」；超斷至第八品，名「一種子」。次斷第九品盡，名「阿那含果」，畢竟不復還來欲界。次斷初禪初品，至非想第八品，凡七十一品，悉名「阿羅漢向」，六種那含位在其中。第九無礙道斷非想第九惑盡，第九解脫道證，名「阿羅漢果」。三界思盡，得盡智、無生智，名「煩惱不生」；證八十一分真空，名「理不生」；真智慧足，名「智慧不生」；不受生死，名「果報不生」。若論支佛，更侵少習氣不生為異耳。此約析假斷思判位，略如此也。

Regarding the stages of breaking thought in the Tripiṭaka tradition: the Tattvasiddhi explains that the sixteen moments of mind are precisely the stage of the first fruit, whereas other schools explain that the sixteen moments of mind belong to the path of cultivation. Now, relying for the moment on the path of cultivation: severing the first grade of desire-realm delusions, progressively up to the exhaustion of the fifth grade, is in all cases called "approaching the sakṛdāgāmin"; if severed all at once up to the fifth grade, it is called "family-to-family". Next, severing through the sixth grade completely is called the "sakṛdāgāmin fruit"; if severed all at once through the sixth grade completely, it is called "once-returner". Next, severing from the seventh grade to the eighth grade is called "approaching the anāgāmin"; if severed all at once to the eighth grade, it is called "one-seed". Next, severing through the ninth grade completely is called the "anāgāmin fruit", and one ultimately never returns to the desire realm. Next, severing from the first grade of the first dhyāna up to the eighth grade of non-conception, altogether seventy-one grades, are all called "approaching the arhat", and the six kinds of anāgāmin stages are situated therein. The ninth path of uninterrupted progression severs the ninth delusion of non-conception completely, and the ninth path of liberation realizes what is called the "arhat fruit". When thought[-delusions] in the three realms are exhausted, one attains the knowledge of exhaustion and the knowledge of non-arising, which is called "non-arising of afflictions"; realizing the eighty-one parts of true emptiness is called "non-arising of principle"; when true wisdom is complete, it is called "non-arising of wisdom"; not receiving birth and death is called "non-arising of karmic retribution". If one speaks of the pratyekabuddha, they differ merely in encroaching upon a small residue of habitual karmic impressions so that it does not arise. This is an analysis of establishing the stages according to the severance of thought by analyzing the provisional, outlined briefly like this.