Name: Four Doctrines Sutra · Volume 6 (四教义 · 第六)
Author: 智𫖮撰

二明七聖位者。一隨信行。二隨法行。三信解。四見得。五身證。六時解脫羅漢。七不時解脫羅漢。此七位通名聖者。以正為義。即練道懸鏡也。苦忍真明捨凡夫性。得入聖人性。真智見理斷於同類之礙。故名為聖。此七聖人復有二種不同。謂學無學。前五種聖人悉是學人。後二種聖人是無學位也。言學人者。始從苦法忍發得真智。自爾方有聖人也。有聖諦具有漏無漏二種五陰。見聖迹故名為學人。於諦不推求故名無學人也。又無學人者。真智見理既極三界。正使已盡無惑可治。不須更學四真智也。復就七聖之位。分為三道。所謂見道修道無學道。一見道者。即是八正道。見理斷見諦惑。至十五心。如破石方便也。二修道者。即是七覺分隨觀一諦所斷思惟。如斷藕根絲方便也。三無學道者。如前分別也。一明隨信行位者。即是鈍根人入見道之名也所言鈍根者。非自智薰憑他生解名為鈍也。是人在方便道。先雖有信已未發真不名為行。行以進趣為義。從得苦忍真明十五剎那。進趣見真名隨信行。故說但有近行人無遠行人。又若在十五心中。命終無有是處。苦法忍者。欲界見斷十使對治。是法是則初無漏無礙道也。復次世間第一法。次第不作不向不行。已能捨邪業邪趣邪見也。又復世間第一法分別苦法忍。作五種定。謂地定行定緣定剎那定次第緣定。次第緣定者。世間第一法後即入苦忍也。雜心偈云。謂色無色苦集滅道亦然。此法無間等是說十六心。十五心成屬見道。第十六心即屬修道也。若謂不應然者。如盡智成。亦應屬無學道也。是信行人見道十五心。亦名八人地。八忍具足智少一分。即是須陀洹向。向亦名行中須陀洹也。二明隨法行位者。即是利根人入見道之名也。言利根者。自以智薰見理斷結。故云利也。本在方便道中。能自用觀智觀四真諦法。但未發真不名為行。因世間第一法發苦忍真明。十五剎那進趣見真。故名法行也。分別法行類前信行。解釋可知。但鈍根憑他生解自智少觀察。利根自智多觀察為異耳。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。四明見得次位者。法行人轉入修道。名為見得。是利根人。自以慧薰見法得理。故名見得。是見得人在思惟道。次第證三果。超越得二果。亦如信解中分別。但以利根。不藉聞法不假眾緣具。自能見法得理為異也。見得利根。但是不動根性。若證阿那含果。亦有五種般及七種八種不同也。五明身證位者。還是信解見得二人。入思惟道。用無漏智斷五下分結。五上分結故發四禪四無色定。即用共念處。修八背捨八勝處十一切處入九次第定三空事。性兩障先已斷盡。又斷非想事障滅緣理。諸心心數法入滅盡定。得此定。故名身證阿那含所以者何。入滅盡定似涅槃法。安置身內息三界一切勞務。身證想受滅。故名身證也。若約初果解身證者。但以先於凡夫。用等智斷結。得四禪四無色定。後得見諦第十六心證阿那含果。即修共念處。還從欲界修背捨勝處一切處入九次第定。成身證也。是阿那含有二種。一者住果但是阿那含也。二者帶果行向。即是勝進阿那含也。猶名阿那含行向故。即是阿羅漢向攝。故智度論云。那含有十一種。五種阿那含正是阿那含。六種阿那含阿羅漢向攝。當知此身證阿那含。即是勝進阿那含。阿羅漢向攝。五種般那含。七種般那含。皆但有上流般。八種般那含但有現般無色般也。如是阿毘曇。約信解見得。分別數。那含乃有一萬二千九百六十種。廣說大事豈煩分別也。六明時解脫羅漢者。即是信行鈍根。待時及眾緣具方得解脫。故名時解脫。所言阿羅漢者。是天竺語。此土無翻名。含三義。一殺賊。二不生。三應供也。具此三義位居無學。阿羅漢有五種。謂隨信行生五種。退法思法護法住法勝進也。彼得二智。盡智無學智等見也。若用金剛三昧。於非想九品惑斷盡次一剎那。證非想第九解脫成盡智。次一剎那得無學等見也。彼或時退故。不說得無生智。此五種阿羅漢。是信行種性根鈍。因中修道。必假衣食床具處所說法及人。隨順善根增進不能一切時隨所欲進也。是五種羅漢各有二種。不得滅盡定。但是慧解脫。若得滅盡定即是俱解脫。若不得滅盡定。是人因中偏修性念處觀。不修共念處觀也。若得滅盡定者是人因中。修性念觀。亦修共念處。若證果時。三明八解脫一時俱得。故名俱解脫也。七明不時解脫阿羅漢者。即是法行利根。名不動法阿羅漢也。所言不時解脫者。不動法人。一向利根因中用道。能一切時中隨所欲。進修善業不待眾具。故名不時解脫也。是人能不為煩惱所動。故名不動。是不退義成就三智。謂盡智無生智無學智等見。能用重空三昧。擊聖善法以空捨空。空定故言能擊。是不動法阿羅漢。亦有二種不同。一不得滅盡定。但名慧解脫。二若得滅盡定。即是俱解脫。若聞佛說三藏教門。修緣念處。即發四辨名無礙解脫。是名波羅蜜聲聞。能究竟具足一切阿羅漢功德也。問曰。是時不時二人。利鈍不同。云何並得俱解脫也。答曰。此簡鈍利明有難易之殊。何關簡得與不得也。此之七聖名真沙門。沙門有二種。一者直言沙門。沙門即因也。二者沙門那。沙門那者果也。或沙門有八十九。所謂見諦八忍。思惟八十一無礙也。就沙門那。亦有八十九。所謂見諦八智。思惟八十一解脫也。就沙門那復有二種。一有為果。八十九有為果也。二無為果。八十九無為果也。此約智斷明約智德。明八十九有為果。約斷德明八十九無為果也。略說三藏教毘曇有門。明七賢七聖位大意竟。但賢聖義多有所關。毘曇有門雖有多義無復是過。若欲分別究其支流。必須讀毘婆沙也。問曰。前說乾慧位。實與舊解殊途。次明性地。見思無學。此與常途解釋。未覺有異。答曰。若乾慧有異。即性地見思無學皆悉異也。譬如生人死人。若一身分是生。一切身分皆悉是生。若一身分是死。一切身分俱死。死生之殊豈非一切俱異。今明乾慧。若如生人。則性地見思無學皆如生人。他明乾慧若如死人。則性地見思無學皆如死人也。復次今明乾慧若如死人。則性地見思無學皆如死人也。他明乾慧若如生人。性地見思無學皆如生人。當用智斷合譬。始終名相如身分。何曾不同。始終智斷如生死之異何得不異。其得此意者。如人有目。日月光明照見種種色。其迷此意者如為盲人設炬。何益無目者乎。此應次明三藏教空門入道二十七賢聖位者。信法二行即是兩賢。在方便道空門發真無漏斷見惑未盡。無行即須陀洹近向見惑盡名須陀洹果。空解增明斷欲界思惟一品乃至五品。名斯陀含向。斷六品盡即是斯陀含果。斷七品八品盡名阿那含向。欲界九品五下分盡即是阿那含果。阿那含有十一種。帶果行向即是阿羅漢向。進斷上二界思惟也。非想九品盡即是阿羅漢果。是阿羅漢有九種。賢人有二聖有二十五。合有二十七賢聖。具出成論。但事相繁多廣說摩訶衍義。昆勒門非有非空門。經不委出論不來此。豈可謬有所判。問曰。兩門不度不可懸判。空門明位勝阿毘曇。何故捨勝用劣。答曰。毘曇雖劣而是佛法根本。是故佛去世後流傳利物。且又大乘經論。破小乘用小多取毘曇有門。少用空門。故須略出毘曇有門。佛法根本賢聖之次位也。第二明三藏教辟支佛乘位者。三藏教詮生滅十二因緣之理。明辟支佛義。亦應具有四門。今但約薩婆多宗。明辟支佛乘位。即為五意。一翻譯。二分別大小。三明宿緣。四明觀法。五料簡。一翻譯者即為二意。一翻名。二解釋。一翻名者。辟支迦羅。是天竺之言。此土翻為緣覺。此人宿世福德神根勝利。學十二因緣以悟道也。二解釋者。大智論云。緣覺有二種。一獨覺。二因緣覺。一明獨覺辟支佛迦羅者。若佛不出世佛法已滅。是人先世因緣。能獨出智慧不從他聞。自以智慧得道故名獨覺。如大智度論明。有一國王出園遊戲。清旦見樹林華果。欝茂甚可愛樂。時王食已即便偃臥。王諸婇女。皆競採華毀折樹林。時王覺已見樹林壞。內心覺悟。一切世間無常變壞。皆亦如是。且思惟是已。無漏道心朗然開發。斷諸結使。成辟支迦羅。具六神通即飛到閑靜處。山林清且曠入深禪定。受無為樂。二明因緣覺者。是人道根淳熟。藉小因緣而能覺悟。如見林壞。因此覺悟成辟支佛。大智度論意。似用此為因緣覺也。今明因緣覺者。因聞十二因緣。覺悟成辟支佛也。十二因緣有三種不同。一者三世十二因緣。二者二世十二因緣。三者一世十二因緣。三世破斷常。二世破我。一世破性也。一明三世十二因緣者。過去二因現在五果。現在三因未來二果。過去二因者。謂無明行。現在五果。謂識名色六入觸受。現在三因者。謂愛取有。未來二果者。謂生老死憂悲苦聚。是為三世合明十二因緣。是十二因緣有三種道。一煩惱道。二苦道。三業道。是三道更互為因緣。從無始已來生死不絕。至于今身。若不修觀智。未來流轉憂悲苦惱。無有邊際。若修觀智。則無明滅。乃至老死憂悲苦惱皆悉滅也。譬如千年闇室。若不置之一燈。其室方將永闇。若置之一燈則故闇皆滅。新闇不生。若聞此十二因緣發真無漏。則無明滅。乃至老死憂悲苦聚皆滅。是名因緣覺也。二次明二世十二因緣者。出大集經。佛為求辟支佛人說也。此十二因緣。現在有十。未來有二又解。現在有九。未來有三。現在十者。一無明者大集經云。云何名為觀於無明。先觀中陰於父母所生貪愛心。愛因緣故四大和合。精血二渧合成一渧。大如豆子名歌羅邏。是歌羅邏有三事。一命二識三煖。過去世中業緣感果。無有作者及以受者。初息出入是名無明。歌羅邏時氣息入出。有三種道。所謂口鼻二穴隨母氣息上下。七日一變息出入者。名為壽命。是名風道。不臭不爛是名為煖。是中心意名之為識。善男子。若有欲得辟支佛果。當觀如是十二因緣。二行者。復觀三受因緣。五陰十二入十八界。云何為觀。隨於念心觀息出入。觀於內身皮膚肌肉筋骨髓腦。如空中雲。是身內風亦復如是。有風能上有風能下。有風能滿有風能燋。有風增長。是故息之出入名為身行。以入出息從覺觀生。故名意行。和合出聲名口行也三識者。三行因緣則有識生。故名為識。四名色者。著識因緣則有四陰及以色陰故名名色。五六入者。五陰因緣識行六處。故名六入。六觸者。眼色相對故名為觸。乃至意法皆亦如是。七受者。觸因緣故念色乃至法。名之為受八愛者貪着於色乃至於法名之為愛。九取者愛因緣故四方覓求。名之為取。十有者取因緣故受於後身。故名為有。此下二因緣屬未來也。十一生者。有因緣故有生。是名為生。十二老死者。生因緣故則有老死種種諸苦。是名五陰十二入十八界十二因緣之大樹也。若聞此因緣發真無漏。亦名因緣覺。備說具出大集經。三次明一世十二因緣者。此但約現在。隨一念心起。即具足十二因緣。亦出大集經。為辟支佛人說此因緣也。經曰。因眼見色而生愛心。名為無明。為愛造業名之為行。至心專念名為識。識共色行名為名色。六處生貪是為六入。因入求愛名之為觸。念色乃至法名之為受。若心貪著名之為愛。求是等法名之為取。此等法生名之為有。次第不斷名之為生。次第斷故名之為死。生死因緣眾苦逼切。名之為惱。乃至意法生貪亦復如是。是十二因緣一心一念。悉皆具足。若聞此因緣。心開意解發無漏慧。亦名因緣覺也。瓔珞經文又出十種十二因緣。若隨聞一種發真無漏。皆名因緣覺也。今不備出。涅槃經云。譬如老人年百二十。不堪付金意在此也。問曰。獨覺亦得悟道上來所說諸因緣不。答曰。皆由前生之宿習也。問曰。若依三種因緣教。得無漏智。即是稟教緣覺。名利根聲聞。云何生聞等三慧耶。又問。何等為生得慧。何等為方便慧耶。答云。二明分別大小不同者。此二種辟支迦羅。皆有大小不同。今明獨覺辟支迦羅。具有二種。一者本是學人。在人中生。是時無佛佛法已滅。或須陀洹七生既滿。不受八生自悟成道。是人不名為佛。亦非羅漢。名曰小辟支迦羅。若論其道力。或有不如舍利弗等大羅漢也。二者大辟支迦羅。於二百劫中作功德。增長智慧得三十二相分。或三十一相。或三十相二十九相。乃至一相。於九種阿羅漢中智慧利根勝。於諸深法總想別想。能知能入。久修習定常樂獨處。有如是相名大辟支迦羅也。皆歷三種十二因緣。分別大小也。若因緣覺分別大小亦如是也。三明宿緣者。今此大小二種獨覺辟支迦羅。宿因植不同。或於前世。若偏修性念處。觀十二因緣。善根淳熟出無佛世。因於遠離自然獨覺。成小辟支迦羅也。若於宿世修性共二種念處。理事善根淳熟。獨覺自悟。具足三明八解脫。及六神通。成大辟支迦羅也。而其共不發四無礙辨者。禪定是內證習因符慧而發名義。是外法故。雖有宿習而不得發。皆約三種十二因緣。十種十二因緣。分別宿緣也。若生佛世聞生滅十二因緣三藏之教。即發四辨還名羅漢。在聲聞眾數。猶如迦葉舍利弗等。皆是辟支佛根性人也。亦名辟支佛。若不爾者。那得便為求辟支佛乘。說十二因緣。此人設不值佛亦自有得道故。法華經云。若人有福曾供養佛。志求勝法為說緣覺。皆是因緣覺也。根性三種十種。宿緣不同可知。四明觀法者。十二因緣觀法有二種。一者觀屬愛十二因緣。二觀屬見十二因緣。一觀屬愛十二因緣者。即為二意。一推尋。二觀破。一推尋者。是人聞正因緣生滅之法。信解分明覺一切。屬愛煩惱。皆是十二因緣。入定。欲息心達本源求自然慧。樂獨善寂修習停心得諸禪定。住此定中知屬愛煩惱即是無明。逆順推尋即見十二因緣。云何逆推之此貪愛因何而生。即知因受。受因何生即知因觸。如是觸因何生。即因六入。六入因名色。名色因識。識因於行。行因無明過去一切煩惱也。復順推此愛。愛能生取。因取即成有業。因此有業則有未來二十五有之生。因生有老死憂悲苦聚。輪轉無際。若因停心觀入深禪定。如是逆推尋。或時見歌羅邏初受生。乃至見過去身起業煩惱。乃至二生百千生也。順尋取有。若因禪定之力。或見未來一生乃至十百千生。若見過去未來事。其心悲感道心精進。轉復增盛也。二明觀破屬愛十二因緣者。即是性念處。歷別觀十二因緣也。性念處觀略如前說。所以者何。若觀愛即是污穢五陰性四念處。若觀受觸六入名色識。即是現在果報無記五陰性四念處。若觀於行。即是善不善五陰性四念處。若觀無明。即是過去污穢煩惱五陰性四念處。若觀於取。即是現在污五陰性四念處。若觀於有。即是現在善不善五陰性四念處。若觀未來生老死。即是果報生無記性四念處。是則用四念處。逆順觀察十二因緣破四顛倒。顛倒若滅即是無明一切煩惱滅。以無明滅故行滅。乃至老死憂悲苦惱滅。是名用性四念處。歷別觀屬愛煩惱十二因緣之觀智也。二次明觀破屬見煩惱十二因緣者。亦為二意。一者推尋。二者觀破。一推尋者。若見神及世間常無常。亦常亦無常。非常非無常。是則現在生身邊四見。因此身邊四見。生十四難六十二見。此身邊四見即是四取。逆順尋此四取。逆尋四取。四取因四愛。四愛因四受。四受因四觸。四觸因四入。四入因四名色。四名色因四識。四識因四行。四行因四種無明。復順尋四取四取能生四有。此四有即受一切二十五有生老病死憂悲苦惱。若因停心觀得深禪定。或見過去未來生事。具如前說也。二明觀破。因性四念處觀。觀四取身邊四見。如是次第乃至無明。破過去如去不如去。亦如去亦不如去。非如去非不如去。身邊二見污穢五陰也。又順觀有四取。乃至未來生死。破有邊無邊。亦有邊亦無邊。非邊非無邊。身邊二見污穢五陰。若能如是用性四念處。破三世身邊二見之四見。即破十四難六十二見一切屬見煩惱一時皆滅。是名無明滅即行滅。乃至老死憂悲苦惱皆滅。若屬見煩惱滅。即還用前觀愛十二因緣性四念處觀。破欲愛色愛無色愛皆滅。是則三界煩惱業道滅者。名為有餘涅槃。若愛苦道滅者。則是無餘涅槃。是名用性四念處智慧。觀十二因緣入涅槃也。性念處觀法略如前說。故經云。十二因緣其義甚深。難解難見意在此也。如佛說大涅槃經時。有一外道名曰富那。問世尊言。瞿曇。汝云何令我知神及世間常乃至非常非無常。佛答言。汝若能畢故不造新。即能知神及世間常。乃至非常非無常。梵志即言。我已知竟。佛問。汝云何知。梵志答言。故名無明。新名取有。若知無明不起取有。即知神及世間常。乃至非常非無常。是時梵志求索出家。為佛弟子也。又中論明。聲聞經入第一義諦。並約觀十二因緣。破六十二見入第一義。若深得此意。不止破外人也。若佛弟子學問坐禪。發種種見取著諍論。起諸煩惱總二十五有生死之業。皆是屬見十二因緣也。覺知此者。能用性念處。撿破即能得解脫。其迷此者。十二因緣流轉生死無有邊際。故中論云。真法及說者。聽者難得。故如是則生死非有邊無邊也。共念處緣念處。助觀十二因緣。類前可知也。五明料簡者。問曰。若問曰若宿習自然覺悟者。何須佛為說十二因緣。答曰。間說則疾得。不說自悟少遲。如果熟雖應自墮。若須急取薄搖即落。問曰。辟支佛乘。何意不判果。答曰。聲聞人鈍故判果。若辟支佛久習智慧神根利故。不須判果。譬如二人共行。其身羸者須止息處。若其身強者直到所在。故佛但說辟支佛道。不立果位也。復次總想斷結。智慧麁故但除正使。名聲聞乘。別想觀因緣。智慧細故侵除習氣。名辟支佛。復次聲聞鈍。故先觀苦諦。緣覺利故先觀集諦也。問曰。聲聞念處。別想為麁總想為勝。今何故總想為麁。別想為勝。答曰。還用別想總想歷別細觀十二因緣。故別為勝也。復次聲聞功德禪定力淺天眼極遠。但見小千國土。辟支佛久種善根禪定力深。若發天眼乃過三千。見他方世界。略明三藏教有門緣覺位竟。空門如成論。分別昆勒非空非有門。經論既不度來則不可知也。

**Explanation of the Seven Stages of Saints:**

1. **Follower by Faith** 2. **Follower by Dharma** 3. **One Attained by Faith** 4. **One Attained by Insight** 5. **Personal Witness** 6. **Liberated in Due Time (Arhat)** 7. **Liberated at Any Time (Arhat)**

These seven stages are all called "Saints," where "Saint" means correct or true. It is like a mirror for refining the path. With the true insight of the patient acceptance of suffering, one abandons the nature of an ordinary person and enters the nature of a Saint. True wisdom sees truth and cuts off the obstacles of common nature, therefore they are called Saints.

These seven saints are further divided into two types: **Learners** and **Non-Learners**. The first five saints are all Learners. The last two saints are in the stage of Non-Learners.

* **"Learners" (Śaikṣa):** Starting from the patient acceptance of suffering, they generate true wisdom. From then on, they are holy beings. They possess the Two types of Five Aggregates, both conditioned and unconditioned, and have seen the holy path, so they are called Learners. They no longer need to investigate truth, so they are called Non-Learners. * **"Non-Learners" (Aśaikṣa):** Their true wisdom has seen truth to the ultimate of the Three Realms. All main afflictions have ended, and there is no more confusion to be cured. They no longer need to learn the Four True Wisdoms.

Moreover, within the seven stages of saints, they are divided into three paths: the **Path of Seeing**, the **Path of Cultivation**, and the **Path of Non-Learning**.

1. **Path of Seeing (Darśana-mārga):** This is the Noble Eightfold Path. One sees truth and cuts off the doubts of the first stage of seeing. Up to the fifteenth moment of mind, it is like the method of breaking a stone. 2. **Path of Cultivation (Bhāvanā-mārga):** This is the Seven Factors of Enlightenment. One observes a single truth and cuts off the subtle afflictions of thought. It is like the method of cutting a lotus root’s fibers. 3. **Path of Non-Learning (Aśaikṣa-mārga):** As explained previously.

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### 1. Stage of the Follower by Faith (Śraddhānusārin)

This is the name for a person with dull faculties entering the Path of Seeing. "Dull faculties" means they do not rely on their own wisdom to understand, but rely on others for understanding. This person is on the preparatory path. Although they previously had faith, they had not yet realized truth, so they were not called a "Follower." "Follower" implies advancing and progressing. From the moment they attain the true insight of patience regarding suffering, they progress through fifteen moments of mind. They advance to seeing truth and are called a "Follower by Faith." Therefore, it is said that there are only "practitioners close by," not "practitioners far away." Moreover, if they die during these fifteen mind-moments, there is no such thing. The patient acceptance of suffering is the direct remedy for the ten bonds cut by the sense realm. This dharma is the initial, uncontaminated, unobstructed path. Furthermore, after the highest worldly dharma, they no longer act, turn, or move. They have already abandoned wrong actions, wrong aims, and wrong views. Also, the highest worldly dharma distinguishes the patience of the Truth of Suffering into five types: determination of realm, determination of category, determination of object, determination of moment, and determination of condition. A verse says: "For form and formless realms, suffering, accumulation, cessation, and path are the same. This dharma is without interval; thus the sixteen mind-moments are spoken of." Fifteen mind-moments belong to the Path of Seeing; the sixteenth belongs to the Path of Cultivation. If it is said this should not be so, it is like the perfect knowledge being developed; it should also belong to the Non-Learning Path. The Follower by Faith in the fifteen mind-moments of the seeing path is also called the "Stage of the Eight Acceptances." The eight acceptances are complete, with wisdom being one part less. This is the approach to the stage of Stream-Enterer. The approach is also called "Stream-Enterer in Action."

### 2. Stage of the Follower by Dharma (Dharmānusārin)

This is the name for a person with sharp faculties entering the Path of Seeing. "Sharp faculties" means they use their own wisdom to understand truth and cut bonds. Originally, on the preparatory path, they could use their own discerning wisdom to see the Four Noble Truths. But they had not yet realized truth, so they were not called a "Follower." Because of the highest worldly dharma, they attain the true insight of patience regarding suffering. In fifteen moments of mind, they advance and see truth. Hence, they are called a "Follower by Dharma." The distinction of Follower by Dharma is similar to that of Follower by Faith. The only difference is that the dull one relies on others for understanding, with little personal observation, while the sharp one has much personal observation.

### 3. Stage of the One Attained by Faith (Śraddhādhimukta)

This is the name for a Follower by Faith who has entered the Path of Cultivation. Being dull, they rely on faith, advance, and realize true understanding. Hence, the name "One Attained by Faith." Such a person realizes three fruits: * **a) Stage of Stream-Enterer (Srota-āpanna):** At the sixteenth mind-moment of the Path, which corresponds to wisdom of the path, they attain the fruit of Stream-Enterer. "Stream-Enterer" means one who practices the unconditioned. According to the *Satyasiddhi Śāstra*, this is still in the Path of Seeing. According to the *Abhidharma*, upon attaining the fruit, one enters the Path of Cultivation. The bonds cut by seeing are roughly the three bonds (self-view, doubt, attachment to rites); extensively, it is the exhaustion of the eighty-eight bonds. They are reborn seven times at most in the realm of desire and never an eighth time. * **b) Stage of Once-Returner (Sakṛd-āgāmin):** There are two kinds: the approach and the fruit. The approach occurs after the first fruit's mind, when one further cultivates the sixteen observations of truth and the seven factors of enlightenment. One cuts the first through fifth bonds of the desire realm's afflictions. This is the approach to Once-Returner, also called "Progressive Stream-Enterer" or "House-House." The fruit occurs when one has cut six bonds of the desire realm (the sixth stage of liberation). "Once-Returner" means "one who returns once." The desire realm's afflictions are divided into nine grades. With the first six cut, three remain. What is cut is much; what remains is little, hence the name "thin." * **c) Stage of Non-Returner (Anāgāmin):** There are two kinds: the approach and the fruit. The approach occurs when one cuts the seventh and eighth bonds of the desire realm. This is called the approach to Non-Returner, also "Progressive Once-Returner" or "One-Seed." The fruit occurs when all nine bonds of the desire realm are cut with the ninth unobstructed path, attaining the ninth liberation. This is the fruit of Non-Returner. "Non-Returner" means "one who does not return." This person has exhausted the five lower bonds of the desire realm. They no longer return to be reborn there, hence the name.

Furthermore, there are three types of Stream-Enterers: the approach (Stream-Enterer in Action), the fruit (abiding in fruit), and the progressive Stream-Enterer (also called House-House, which is the approach to Once-Returner). Once-Returners have two: abiding in fruit and progressive (also called One-Seed, the approach to Non-Returner). Non-Returners have two: abiding in fruit and progressive (who cuts the five upper bonds, the approach to Arhat). Arhats have only abiding in fruit.

**Question:** Here, the attainment of fruit is described as sequential. The *Vibhāṣā* speaks of "transcendental" attainment of fruit. How do we distinguish these? **Answer:** If an ordinary person, without entering the Path of Seeing, cuts six or eight bonds of the desire realm, then later, upon generating the true insight of patience regarding suffering, within fifteen mind-moments they are an approach to Once-Returner. At the sixteenth mind-moment, they directly realize the fruit of Once-Returner. If an ordinary person first cuts the ninth bond of the desire realm up to the third level of the formless realm, then enters the seeing path. Within fifteen mind-moments, they are an approach to Non-Returner. At the sixteenth mind-moment, they directly realize Non-Returner fruit. This is a "transcendental" person who does not realize the first two fruits.

Although the "One Attained by Faith" is of dull faculties, there are five types of innate dispositions: declining, guarding, abiding, progressing. Those who realize the Non-Returner fruit have five, seven, or eight types of "Partial Nirvana": 1) Nirvana in the intermediate state, 2) Nirvana in a future birth, 3) Nirvana through effort, 4) Nirvana without effort, 5) Nirvana in the upper flow. Seven types open the intermediate into three. Eight types include the previous five plus "visible" Nirvana, "formless realm," and "indefinite" Nirvana.

### 4. Stage of One Attained by Insight (Dṛṣṭi-prāpta)

A Follower by Dharma who enters the Path of Cultivation is called "One Attained by Insight." Being sharp, they see the dharma and realize truth by themselves. This person attains the three fruits sequentially or transcends to the second fruit, as in the case of the "One Attained by Faith." The difference is that they are sharp, do not need to hear teachings, and can see truth on their own. They have the unmovable nature. If they attain Non-Returner fruit, they also have the five, seven, or eight types of Partial Nirvana.

### 5. Stage of Personal Witness (Kāya-sākṣin)

This is a "One Attained by Faith" or "One Attained by Insight" who enters the path of cultivation. They use uncontaminated wisdom to cut the five lower bonds or five upper bonds. They then develop the four meditations and four formless absorptions. They use the "Common Contemplation" to cultivate the eight liberations, eight masteries, ten universal spheres, and the nine successive absorptions. They cut the veils of form and nature. Further, they cut the veil of the three formless realms and enter the cessation of perception and feeling. Attaining this absorption, they are called "Personal Witness Non-Returner." They enter the cessation of perception and feeling (like Nirvana) placed within their body, ending all the work of the three realms. They personally witness the cessation of thought, hence the name.

For a first-fruit person to be called a "Personal Witness," they must first, as an ordinary person, cut bonds with worldly wisdom, attain the four meditations and absorptions. Then, with the seeing path (the sixteenth mind-moment), they attain Non-Returner fruit. Then they cultivate the "Common Contemplation" again, entering liberation masteries and successive absorptions, thus becoming a "Personal Witness." This Non-Returner has two types: abiding in fruit (Non-Returner) and progressive Non-Returner (who, while abiding in fruit, progresses toward Arhat. They are included in the Arhat path). The *Śāstra* says there are eleven types of Non-Returners. Five are true Non-Returners. Six are included in the Arhat path. The "Personal Witness" is a progressive Non-Returner. The five and seven types of Partial Nirvana include only the "upper flow" type. The eight types include only "visible" and "formless realm" types.

Thus, according to the *Abhidharma*, from the "One Attained by Faith" or "One Attained by Insight," there are said to be 12,960 types of Non-Returners.

### 6. Stage of Liberated in Due Time (Samaya-vimukta Arhat)

This is a Follower by Faith of dull faculties. They must wait for the right time and the completion of supportive conditions to gain liberation. "Arhat" means "worthy of offerings," "destroyer of enemies," and "one no longer subject to rebirth." Being a Non-Learner, there are five types of Arhats (from the Follower by Faith lineage): declining, guarding, protecting, abiding, and progressing. They attain two kinds of wisdom: the wisdom of the exhaustion of defilements and the equanimity of Non-Learning. Using the diamond-like concentration, they exhaust the nine grades of confusion of the formless realm. In the next moment, they prove the ninth liberation, attaining the wisdom of exhaustion. In the next moment, they attain the equanimity of Non-Learning. Sometimes they regress, so they are not said to possess the wisdom of non-arising. These five types are of the "Follower by Faith" lineage. On the path, they rely on favorable conditions like robes, food, setting, teaching, and companions. They cannot always progress at will.

These five types of Arhats each have two: those who do not attain the cessation absorption (only wisdom liberation) and those who attain it (dual liberation). If they do not attain it, they only practice the contemplation of nature (objective). If they attain it, they practice both the contemplation of nature and the common contemplation. Upon realizing the fruit, they attain the three insights and eight liberations simultaneously, hence called "dual liberation."

### 7. Stage of Liberated at Any Time (Asamaya-vimukta Arhat)

This is a Follower by Dharma of sharp faculties, called the "Unmovable Arhat." They are always able to practice good at any time without waiting for conditions. They are not moved by afflictions. They are "unretreating." They possess three wisdoms: wisdom of exhaustion, wisdom of non-arising, and the equanimity of Non-Learning. They can use the "heavy and empty" absorption, striking the holy goodness with emptiness to abandon emptiness. There are two types: those not attaining cessation (only wisdom liberation) and those attaining it (dual liberation). If they hear the Three Baskets teachings and cultivate the contemplation of causes, they may generate the four unhindered wisdoms (analytical liberation). This is called a Pāramitā Hearer, fully complete with all Arhat merits.

**Question:** The "Liberated in Time" and "Liberated at Any Time" have dull and sharp faculties. How can both gain dual liberation? **Answer:** This distinguishes difficulty and ease. It is not about ability.

These seven saints are true "Wanderers" (Śramaṇa). Śramaṇa has two kinds: one is the cause ("śramaṇa") and the other is the fruit ("śramaṇya"). There are eighty-nine in cause—the eight acceptances of the seeing path and the eighty-one unobstructed paths of the cultivation path. There are eighty-nine in fruit—the eight wisdoms of seeing and the eighty-one liberations of cultivation. Further, the fruit has two types: conditioned fruit (eighty-nine) and unconditioned fruit (eighty-nine). The conditioned fruit is the virtue of wisdom; the unconditioned is the virtue of cutting off.

This concludes the general explanation of the seven "wise" and seven "holy" stages according to the *Dharmaguptaka* school's "Affirmation" gate. The meaning of "wise and holy" is vast. Though not all aspects are covered, the essentials are here. Further study requires reading the *Vibhāṣā*.

**Question:** Earlier, you said the "Dry Wisdom" stage differs from old interpretations. Yet, the following "Noble Lineage," Seeing, Cultivation, and Non-Learning seem the same. Is there a difference? **Answer:** If the Dry Wisdom stage differs, then the Noble Lineage, Seeing, Cultivation, and Non-Learning stages also all differ. It is like a living body vs. a dead body. If a single part is alive, the whole body is alive. If a single part is dead, the whole body is dead. The difference is all-encompassing. Similarly, my explanation of Dry Wisdom is like a living body; therefore all other stages are "alive." Theirs is like a dead body; hence all stages are "dead." Or perhaps mine is like a dead body and theirs like a living one. However, examine the meaning of wisdom and cutting. Though the names and labels are the same, their nature differs. Just as a body is a body, but the difference is in life or death. One who understands this is like a man with eyes, seeing forms by sunlight. One who is confused is like a blind man for whom a lamp is useless.

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**Explanation of the Twenty-Seven Wise and Holy Stages According to the "Emptiness" Gate of the Three Baskets School:**

The "Follower by Faith" and "Follower by Dharma" are two sages. On the preparatory path of emptiness, they generate pure, non-leaking wisdom. Cutting the bonds of the seeing path but not fully, they are called "Stream-Enterer in Approach." When all bonds of the seeing path are fully exhausted, they realize the fruit of Stream-Enterer. Their wisdom of emptiness increases, cutting one to five bonds of the desire realm's cultivation path, called "Once-Returner in Approach." Cutting all six fully is Once-Returner fruit. Cutting seven and eight fully is "Non-Returner in Approach." When the nine bonds of the desire realm and the five lower bonds are fully ended, they realize the fruit of Non-Returner. There are eleven types of Non-Returner. Those who, while abiding in the fruit, move toward the goal are counted in the Arhat path. When the nine bonds of the upper two realms (up to the highest formless realm) are fully exhausted, they realize Arhat fruit. There are nine types of Arhats. Thus, there are two sages and twenty-five saints, totaling twenty-seven wise and holy persons. This is fully detailed in the *Satyasiddhi Śāstra*. However, as the *Kaurkullaka* and *Na-bhāva-nābhāva* gates are not transmitted here, we cannot discuss them.

**Question:** The "Emptiness" gate is superior to the "Affirmation" gate. Why choose the inferior one? **Answer:** Although the Affirmation gate is inferior, it is the root of the Dharma. After the Buddha's passing, it spread widely for sentient beings' benefit. Moreover, the Mahāyāna Sūtras and Śāstras, when refuting the Small Vehicle, use the *Dharmaguptaka* school more often. Therefore, it is necessary to outline the Affirmation gate as the foundation of the wise and holy stages.

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### Second: The Way of the Pratyekabuddha in the Three Baskets School

The Three Baskets School teaches the principle of the twelve links of dependent origination, which culminate in nirvana. This analysis has five parts: 1)