釋禪波羅蜜次第法門 3.166

3.166

發真實慧復有二種：一者、發苦忍等見諦無漏；二、發無礙解脫等三界思惟無漏。若發苦忍等見諦無漏，一向不論有習因善發。若發思惟無漏，則教門不定，若類薩婆多解意，退法，斯陀含、阿那含、阿羅漢退還初果中，後更證果，則有習因善發。若不退法，三果人既無重發之義，皆不辨有習因善發。若類曇無德解意所明，四果發真無漏，皆無習因善發。

Manifesting genuine wisdom also has two kinds: first, manifesting the undefiledness of seeing the truths, such as the patience regarding suffering; second, manifesting the undefiledness of cultivation in the three realms, such as unhindered liberation. If one manifests the undefiledness of seeing the truths, such as the patience regarding suffering, one categorically does not speak of wholesome manifestation from habituated causes. If one manifests the undefiledness of cultivation, then the teachings are not uniform: if analogous to the Sarvāstivāda interpretation, in the case of the dharma of regression, where a sakṛdāgāmin, anāgāmin, or arhat regresses to the first fruit and later realizes the fruit again, then there is wholesome manifestation from habituated causes. If they are of non-regressible dharma, since practitioners of the three fruits have no meaning of re-manifestation, none are explained as having wholesome manifestation from habituated causes. If analogous to the explanation of the Dharmaguptaka interpretation, all four fruits manifesting genuine undefiledness lack wholesome manifestation from habituated causes.