摩訶止觀 7.70

7.70

夫初果聖人無漏根利，見理分明，事中煩惱猶有遮障，不名善人。斯陀含侵五下分，亦非善人；雖非善人，實非凡夫。若世智斷惑，雖無事障，實非聖人。如此兩條尚須助道，況根鈍遮重而不修對治，云何得入？助道無量，前通塞意中約六蔽明遮，宜用六度為治，以論助道。

Now, the noble persons of the first fruit have sharp undefiled faculties and see the principle clearly, yet in affairs their afflictions still present hindrances; they are not called 'good persons.' A sakṛdāgāmin impinges upon the five lower fetters and is also not a 'good person'; although not 'good persons,' they are truly not ordinary persons. If one cuts delusions with worldly wisdom, although free from hindrances in affairs, one is truly not a noble person. If these two cases still require the auxiliary paths, how much more so for those of dull faculties and heavy hindrances who do not cultivate antidotes—how could they enter? The auxiliary paths are immeasurable; previously, in the meaning of the open and obstructed, hindrances were explained in terms of the six obscurations. One should use the six perfections as antidotes to discuss the auxiliary paths.