佛說處處經 1.70

1.70

佛言：「阿那含有三結：一者、癡結；二者、世間愛結；三者、見未諦未盡結。阿那含譬如火上焰，煙起不能有所燒；須陀洹除八十八結；斯陀含除七結；阿那含除三結；阿羅漢無有結。須陀洹得道迹，斯陀含為往來得道，阿那含為不還世間，阿羅漢為不復著。何等為得道迹？謂識苦。世間人皆不識苦，須陀洹為識苦，斯陀含為棄習，阿那含為知盡，阿羅漢為行道已竟。得須陀洹，別百劫乃得阿羅漢。何以故？乃百劫須陀洹，餘有十結不斷，不得阿羅漢，須陀洹但自憂身畏罪，不敢豫世間事，餘有十疑結不解，不解故便止住。須陀洹所棄常有五下結：一者、貪欲結；二者、瞋恚結；三者、見行結；四者、戒貪福結；五者、疑意結，亦謂從六天以下，以至世間貪欲瞋恚，貪身願疑為下結。須陀洹見因緣者，謂不犯五戒，時當死，死不犯，餘人見急，悉犯五因緣。須陀洹斷故受新，阿羅漢新故悉斷，菩薩畢故罪，罪畢得道，乃知非常苦空，非身非道，道人行道不當有所著。行須陀洹得須陀洹，行斯陀含得斯陀含，行阿那含得阿那含，行阿羅漢得阿羅漢，行辟支佛得辟支佛，行菩薩得菩薩。」佛言：「學者隨意所作，便得其報，如影響相隨。」

The Buddha said: "An anāgāmin has three fetters: first, the fetter of delusion; second, the fetter of worldly affection; third, the fetter of views not yet truly realized and not yet extinguished. An anāgāmin is like a flame above a fire; smoke arises, but it can burn nothing. A srotāpanna eliminates eighty-eight fetters; a sakṛdāgāmin eliminates seven fetters; an anāgāmin eliminates three fetters; an arhat has no fetters. A srotāpanna attains stream-entry; a sakṛdāgāmin attains the Way through once-returning; an anāgāmin does not return to the world; an arhat no longer clings. What is meant by attaining stream-entry? It means recognizing suffering. Worldly people do not recognize suffering; a srotāpanna recognizes suffering, a sakṛdāgāmin abandons origin, an anāgāmin knows cessation, and an arhat has completed the practice of the Way. After attaining srotāpanna, it is only after a hundred kalpas that one attains arhatship. Why is that? Only after a hundred kalpas, because a srotāpanna still has ten remaining fetters unsevered, does he not attain arhatship. A srotāpanna merely worries about his own person and fears transgression, not daring to meddle in worldly affairs; the remaining ten fetters of doubt are unresolved, and because they are unresolved he comes to a halt. What a srotāpanna abandons are always five lower fetters: first, the fetter of lust; second, the fetter of ill-will; third, the fetter of practicing [wrong] views; fourth, the fetter of craving merit from precepts; fifth, the fetter of doubt. This also refers to [fetters] from the six [desire] heavens downward, extending to worldly lust, ill-will, craving for the body, wishes, and doubt as the lower fetters. That a srotāpanna sees nidānas means that he does not violate the five precepts; when he is about to die, he would die rather than violate them, whereas other people, seeing an emergency, violate all five nidānas. A srotāpanna severs the old and receives the new; an arhat severs all, both new and old; a bodhisattva exhausts old offenses, and when offenses are exhausted attains the Way, only then knowing impermanence, suffering, and emptiness, non-self and non-way. A man of the Way practicing the Way should not cling to anything. Practicing [as] a srotāpanna, one attains [the fruit of] a srotāpanna; practicing [as] a sakṛdāgāmin, one attains [the fruit of] a sakṛdāgāmin; practicing [as] an anāgāmin, one attains [the fruit of] an anāgāmin; practicing [as] an arhat, one attains [the fruit of] an arhat; practicing [as] a pratyekabuddha, one attains [the fruit of] a pratyekabuddha; practicing [as] a bodhisattva, one attains [the fruit of] a bodhisattva." The Buddha said: "Whatever practitioners do according to their intent, they will receive its recompense, just as a shadow and an echo follow each other."