四教義 6.5

6.5

三明信解位者，即是信行人入修道，轉名信解人也。鈍根憑他信進發真解，故名信解。此信解人證果有三：一證須陀洹果，二證斯陀含果，三證阿那含果。一明信解證須陀洹果者，第十六道比智相應，即證須陀洹果也。須陀洹，天竺之言，此翻修習無漏。若《成論》明，猶是見道；若數人明義，證果即入修道，即用此一往釋修習無漏義便也。若見所斷，略說三結盡，廣說八十八使盡，名須陀洹，受生生死七返，終不至八生。二明信解證斯陀含果，有二種：一向，二果。一向者，從初果心後更修十六諦觀，七菩提行現前，即此世無漏斷煩惱一品，無礙斷欲界煩惱一品二品，無礙斷二品乃至五品，皆是斯陀含向，亦名勝進須陀洹，約此說「家家」也。二果者，若斷六品盡，證欲界第六品解脫，即是斯陀含果也。斯陀含，天竺之言，此翻云「薄」。欲界煩惱分為九品，前六品盡，餘三品在，前斷已多，所未斷少，故名為薄。三明信解人證阿那含，亦有二種：一向，二果。一向者，若斷欲界七品乃至八品，皆是阿那含向，亦名勝進斯陀含，約此說「一種子」也。二明果者，九無礙斷欲界結，證第九解脫，即名阿那含果也。阿那含者，天竺之言，此翻云「不還」。此人欲界五下分結盡，更不還生欲界，故言不還也。復次，須陀洹有三種：一行中須陀洹，即是須陀洹向；二住果，正是須陀洹果也；三勝進，勝進須陀洹，亦名家家，即是斯陀含向也。斯陀含但有二種：一住果，二勝進。勝進斯陀含亦名一種子，即阿那含向也。阿那含亦有二種：一住果，二勝進。勝進阿那含進斷五上分結，所謂色染、無色染等結，即阿羅漢向也。阿羅漢但有一住果。問曰：此說次第得果，毘曇明超越得果，云何分別？答曰：若凡夫時斷欲界結六品乃至八品盡，未入見諦道，後發苦忍真明，十五心中是斯陀含向，十六心即證斯陀含果也。若凡夫時先斷欲界第九品乃至無所有處盡，後入見諦十五心，名阿那含向，第十六心即證阿那含果，此是超越人，不證前二果也。雖是信解是鈍根，而有五種根性不同，所謂退、思、護、住、勝進也。若證阿那含果，復有五種般，及七種般、八種般。五種般者，一中般、二生般、三行般、四不行般、五上流般也。七種般者，開中般為三種也。八種般者，五種如前，具足現般、無色般、不定般也。

Third, explaining the stage of those liberated through faith: this is when a follower through faith enters the path of cultivation and changes their name to a person liberated through faith. The dull-rooted rely on faith in others to advance and generate true understanding; hence they are called 'liberated through faith'. For this person liberated through faith, realization of fruits is of three kinds: first, realizing the fruit of stream-enterer; second, realizing the fruit of once-returner; third, realizing the fruit of non-returner. First, explaining the person liberated through faith realizing the fruit of stream-enterer: when corresponding with the subsequent knowledge of the sixteenth path, they immediately realize the fruit of stream-enterer. 'Srotāpanna' is Indian speech; here it is translated as 'cultivating the untainted'. If explained according to the *Tattvasiddhi*, it is still the path of seeing; if explaining the meaning according to the Abhidharmikas, realizing the fruit means immediately entering the path of cultivation, which is readily used to explain the meaning of 'cultivating the untainted' in this preliminary way. As for what is severed by seeing: briefly stated, the three fetters are exhausted; broadly stated, the eighty-eight driving agents are exhausted; this is called a stream-enterer, who undergoes rebirth in saṃsāra seven times and never reaches an eighth rebirth. Second, explaining the person liberated through faith realizing the once-returner: there are two kinds: first, the candidate; second, the fruit. As for the candidate: from after the mind of the first fruit, further cultivating the contemplation of the sixteen truths, the practices of the seven factors of awakening manifesting before them, that is, the untainted of this world severing one grade of affliction, unhinderedly severing one grade or two grades of desire-realm afflictions, unhinderedly severing two grades up to five grades—all these are candidates for once-returner, also called a stream-enterer of superior progress; with reference to this, 'kulaṃkula' is spoken of. As for the fruit: if six grades are completely severed, realizing the liberation of the sixth grade of the desire realm, this is the fruit of once-returner. 'Sakṛdāgāmin' is Indian speech; here it is translated as 'thinned'. Desire-realm afflictions are divided into nine grades; the first six grades are exhausted and the remaining three grades remain; what was severed before is many, and what is not yet severed is few; hence it is called 'thinned'. Third, explaining the person liberated through faith realizing the non-returner: there are also two kinds: first, the candidate; second, the fruit. As for the candidate: if severing seven grades up to eight grades of the desire realm, all are candidates for non-returner, also called a once-returner of superior progress; with reference to this, 'ekabījin' is spoken of. As for the fruit: nine unhindered [paths] severing the desire-realm fetters and realizing the ninth liberation is called the fruit of non-returner. 'Anāgāmin' is Indian speech; here it is translated as 'non-returning'. This person's five lower fetters of the desire realm are exhausted, and they do not return to be born in the desire realm again; hence it is said 'non-returning'. Furthermore, stream-enterers are of three kinds: first, a stream-enterer in progress, which is the candidate for stream-enterer; second, abiding in the fruit, which is precisely the fruit of stream-enterer; third, superior progress—a stream-enterer of superior progress, also called kulaṃkula, which is the candidate for once-returner. Once-returners are of only two kinds: first, abiding in the fruit; second, superior progress. A once-returner of superior progress is also called an ekabījin, which is the candidate for non-returner. Non-returners are also of two kinds: first, abiding in the fruit; second, superior progress. A non-returner of superior progress advances to sever the five higher fetters, namely attachment to form, attachment to formlessness, and other fetters, which is the candidate for arhat. Arhats have only one: abiding in the fruit. Question: This explains attaining the fruits sequentially; how is it distinguished from the Abhidharma's explanation of attaining the fruits by leaping over? Answer: If, while still an ordinary being, one completely severed six grades up to eight grades of desire-realm fetters and had not yet entered the path of seeing the truths, later generating the true clarity of patience regarding suffering, within the fifteen minds one is a candidate for once-returner, and at the sixteenth mind one realizes the fruit of once-returner. If, while an ordinary being, one first severed up to the ninth grade of the desire realm or up to the sphere of nothingness completely, and later entered the fifteen minds of seeing the truths, one is called a candidate for non-returner, and at the sixteenth mind one realizes the fruit of non-returner; this is a person who leaps over, who does not realize the previous two fruits. Although those liberated through faith are dull-rooted, they have five different rooted natures, namely: deteriorating, thinking, guarding, abiding, and superior progress. If realizing the fruit of non-returner, there are further five kinds of parinirvāṇa, as well as seven kinds of parinirvāṇa and eight kinds of parinirvāṇa. The five kinds of parinirvāṇa are: first, parinirvāṇa in the intermediate state; second, parinirvāṇa upon rebirth; third, parinirvāṇa with exertion; fourth, parinirvāṇa without exertion; fifth, parinirvāṇa flowing upstream. The seven kinds of parinirvāṇa open the intermediate parinirvāṇa into three kinds. The eight kinds of parinirvāṇa are the five kinds as before, fully equipped with parinirvāṇa in the present life, parinirvāṇa in formlessness, and indeterminate parinirvāṇa.