四明尊者教行錄 4.62

4.62

二十二問：《止觀》第六云：若超斷至第五品名家家。近代疑者云：《弘決》謂大師所用並準舊《婆沙》，若欲知者更檢彼文。今檢《婆沙》，斷三四品三二生者名為家家，無超次。別亦無斷五品名家家者，何云超斷五品名家家耶？雖《弘決》解釋，猶不出此義。《止觀》又云：次斷六品盡名斯陀含果，超斷至六品盡名一往來。且斯陀含翻一往來，何以一名分超、分次不同耶？《止觀》又云：次斷七品至八品名阿那含向，超斷第八品名一種子。此亦依彼論說斷。凡此中超義，並未知所從。

Twenty-second Question: The sixth fascicle of the Zhiguan says: 'If one transcends and severs up to the fifth grade, it is called clan-to-clan (kulaṃkula).' A recent doubter says: 'The Hongjue states that what the Great Master used was entirely based on the old Vibhāṣā; if one wishes to know, check that text again. Now, checking the Vibhāṣā, one who severs three or four grades and [takes] three or two rebirths is called clan-to-clan; there is no distinction between transcendent and sequential, nor is there any case of severing five grades being called clan-to-clan. Why does it say that transcending and severing five grades is called clan-to-clan? Although the Hongjue explains it, it still does not resolve this meaning. The Zhiguan also says: "Next, severing all six grades is called the sakṛdāgāmin fruit; transcending and severing up to all six grades is called one-returner." Yet sakṛdāgāmin translates as "one-returner"; why does a single name divide into different designations for transcendent and sequential? The Zhiguan also says: "Next, severing the seventh up to the eighth grade is called candidate for anāgāmin; transcending and severing the eighth grade is called one-seed (ekavīcika)." This is also said based on that treatise's account of severing. In all these cases, we do not know the source of the meaning of transcendence.'