Abhidharmakosha-bhashya, Fascicle 21 (Sarvastivada)

入出息隨身，依二差別轉，

The in- and out-breath follow the body, and turn depending on two differences;

情數非執受，等流非下緣。

they are included among sentient beings, not appropriated, of the outflow type, and not an object of lower grounds.

論曰：隨身生地，息彼地攝，以息是身一分攝故。此入出息轉依身心差別，以生無色界及羯剌藍等併入無心定及第四定等，此息於彼皆不轉故。謂要身中有諸孔隙，入出息地心正現前，息於爾時方得轉故。出第四定等及初生時息最先入，入第四定等及後死時息最後出。息有情數攝，有情身分故。非有執受，與根相離故。是等流性，同類因生故。非所長養，身增長時彼損減故。非異熟生，斷已後時更相續故、餘異熟色無如是故。唯自上地心之所緣，非下地威儀，通果心境故。

The treatise says: The breath follows the body in the ground where it is born, and is included in that ground, because the breath is included as a part of the body. The in- and out-breath turn depending on differences of body and mind: it does not turn for those born in the formless realm, in kalala and the like, and those who enter the concentration without mind and the fourth meditation and so on. It is only when the body has holes and gaps, and the mind of the ground of the in- and out-breath is actually present, that the breath can then turn. On emerging from the fourth meditation and so on, and at first birth, the breath enters first; on entering the fourth meditation and so on, and at the final death, the breath leaves last. The breath is included among sentient beings, being a part of a sentient being's body. It is not appropriated, since it is separate from the faculties. It is of the outflow type, arising from a cause of the same kind. It is not nourished, because it diminishes when the body grows. It is not born of maturation, because it continues again after being cut off, and other maturation-born forms are not so. It is only an object of the minds of its own and higher grounds, not of lower grounds, since the minds of deportment and supernormal transformation are its objects.

三藏法師玄奘奉詔譯

Translated by Tripitaka Master Xuanzang by imperial command

分別賢聖品第六之二

Chapter 6, Analysis of the Noble Ones, Part 2

如是已說入修二門，由此二門心便得定。心得定已復何所修？頌曰：

Thus the two doors for entering cultivation have been explained; through these two doors the mind attains concentration. Having attained concentration, what further is cultivated? The verse says:

依已修成止，為觀修念住，

Relying on the shamatha already accomplished, for the sake of insight, one cultivates the foundations of mindfulness,

以自相共相，觀身受心法。

contemplating body, feeling, mind, and dharmas by their specific and common characteristics.

自性聞等慧，餘相雜所緣，

Their own natures, and wisdom born of hearing and the rest; the other mixed objects;

說次第隨生，治倒故唯四。

it is said that they arise in sequence; to counteract the inversions there are only four.

論曰：依已修成滿勝奢摩他，為毘缽舍那修四念住。如何修習四念住耶？謂以自共相觀身、受、心、法。身受心法各別自性名為自相。一切有為皆非常性、一切有漏皆是苦性及一切法空非我性名為共相。身自性者，大種造色。受心自性，如自名顯。法自性者，除三餘法。傳說在定以極微剎那各別觀身，名身念住滿，餘三滿相如應當知。何等名為四念住體？此四念住體各有三，自性、相雜、所緣別故。自性念住以慧為體，此慧有三種，謂聞等所成，即此亦名三種念住。相雜念住以慧、所餘俱有為體。所緣念住以慧所緣諸法為體。寧知自性是慧非餘？經說：於身住循身觀名身念住。餘三亦然。諸循觀名唯目慧體，非慧無有循觀用故。何緣於慧立念住名？毘婆沙師說：此品念增故。是念力持慧得轉義，如斧破木由楔力持。理實應言慧令念住，是故於慧立念住名，隨慧所觀能明記故，由此無滅作如是言：若有能於身住循身觀，緣身念得住，乃至廣說。世尊亦說：若有於身住循身觀者，念便住不謬。然有經言：此四念住由何故集？由何故滅？食觸名色作意集故，如次令身受心法集。食觸名色作意滅故，如次令身受心法滅。應知彼說所緣念住，以念於彼得安住故。又念住別名隨所緣緣自他俱相續異故。一一念住各有三種，此四念住說次隨生。生復何緣？次第如是。隨境麁者應先觀故，或諸欲貪於身處轉，故四念住觀身在初。然貪於身由欣樂受，欣樂於受由心不調，心之不調由惑未斷，故觀受等如是次第。此四念住如次治彼淨、樂、常、我四種顛倒，故唯有四不增不減。四中三種唯不雜緣，第四所緣通雜不雜。若唯觀法名不雜緣，若於身等二三或四總而觀察名為雜緣。如是熟修雜緣身等法念住已，復何所修？頌曰：

The treatise says: Relying on supreme shamatha that has been cultivated to completion, one cultivates the four foundations of mindfulness for the sake of vipashyana. How are the four foundations of mindfulness cultivated? By contemplating the body, feelings, mind, and dharmas through their specific and common characteristics. The distinct own natures of body, feelings, mind, and dharmas are called specific characteristics. That all conditioned things are impermanent, that all defiled things are suffering, and that all dharmas are empty and without self are called common characteristics. The own nature of the body is the great elements and derived form. The own natures of feeling and mind are as shown by their names. The own nature of dharmas is the other dharmas apart from the three. It is said that in concentration one contemplates the body separately by ultimate particles and moments, and this is called the completion of mindfulness of the body; the completion of the other three should be understood likewise. What are called the substance of the four foundations of mindfulness? Each of the four foundations has three substances, because of the difference between own nature, association, and object. The foundation of mindfulness of own nature has wisdom as its substance; this wisdom is of three kinds, namely born of hearing and the rest, and these are also called the three kinds of foundations of mindfulness. The foundation of mindfulness of association has wisdom and the other co-existent conditioned dharmas as its substance. The foundation of mindfulness of the object has the dharmas taken by wisdom as its substance. How do we know that the own nature is wisdom and not something else? The sutra says: dwelling in the body, contemplating the body, is the foundation of mindfulness of the body; the other three are likewise. The term contemplating indicates only the substance of wisdom, since without wisdom there is no function of contemplating. For what reason is the name foundation of mindfulness given to wisdom? The Vibhasha masters say: because mindfulness is predominant in this category. The meaning is that wisdom can turn through the sustaining power of mindfulness, as an axe splits wood through the sustaining power of a wedge. In truth it should be said that wisdom makes mindfulness abide, and therefore the name foundation of mindfulness is given to wisdom, because, according to what wisdom contemplates, one can remember clearly; so Wumie said thus: if one can dwell in the body contemplating the body, mindfulness of the body abides, and so on at length. The World-Honored One also said: for one who dwells in the body contemplating the body, mindfulness abides without error. Yet a sutra also says: by what cause do these four foundations of mindfulness arise? By what cause do they cease? Because of the arising of food, contact, name and form, and attention, the body, feeling, mind, and dharmas arise respectively; because of the cessation of food, contact, name and form, and attention, the body, feeling, mind, and dharmas cease respectively. It should be understood that this speaks of the foundation of mindfulness of the object, since mindfulness abides in regard to it. Further, the separate names of the foundations of mindfulness follow the objects and conditions, because their own and others' continua differ. Each foundation of mindfulness has three kinds. These four foundations are said to arise in sequence. What is the reason for the sequence? It is thus: since what has coarse objects should be contemplated first, or since desire-greed turns on the body, the foundation of the body is first. Yet greed for the body arises from delight in feeling, delight in feeling arises from an untamed mind, and an untamed mind arises from afflictions not yet eliminated; therefore the contemplation of feeling and the rest are in this sequence. These four foundations of mindfulness respectively counteract the four inversions of purity, pleasure, permanence, and self; therefore there are only four, neither more nor fewer. Of the four, three have only unmixed objects, while the fourth has an object that is both mixed and unmixed. If one contemplates only dharmas, it is called an unmixed object; if one contemplates body and the rest together, two, three, or four at once, it is called a mixed object. Having thus well practiced the foundation of mindfulness of dharmas that has the body and the rest as mixed objects, what further is cultivated? The verse says:

彼居法念住，總觀四所緣，

Dwelling in that foundation of mindfulness of dharmas, one contemplates the four objects together,

修非常及苦，空非我行相。

and cultivates the aspects of impermanence and suffering, emptiness and non-self.

論曰：彼觀行者居緣總雜法念住中，總觀所緣身等四境修四行相，所謂非常、苦、空、非我。修此觀已生何善根？頌曰：

The treatise says: The practitioner, dwelling in the foundation of mindfulness of dharmas that takes general and mixed objects, contemplates together the four objects of body and the rest, and cultivates the four aspects, namely impermanence, suffering, emptiness, and non-self. Having cultivated this contemplation, what wholesome root arises? The verse says:

從此生煖法，具觀四聖諦，

From this arises the dharma of warmth, which contemplates the four noble truths completely,

修十六行相，次生頂亦然，

and cultivates the sixteen aspects; next the dharma of the summit arises, likewise;

如是二善根，皆初法後四。

these two wholesome roots are, at first, the foundation of dharmas, and later all four.

次忍唯法念，下中品同頂，

Next, acceptance is only the foundation of dharmas; the lower and middle grades are the same as the summit;

上唯觀欲苦，一行一剎那，

the highest grade contemplates only the suffering of the desire realm, one aspect, one moment;

世第一亦然，皆慧五除得

the highest worldly dharma is likewise; all have wisdom as their substance, with five aggregates excluding acquisition.

論曰：修習總緣共相法念住，漸次成熟乃至上上品。從此念住後，有順決擇分初善根生，名為煖法。此法如煖立煖法名，是能燒惑薪聖道火前相，如火前相故名為煖。此煖善根分位長故，能具觀察四聖諦境，及能具修十六行相。觀苦聖諦修四行相：一非常、二苦、三空、四非我。觀集聖諦修四行相：一因、二集、三生、四緣。觀滅聖諦修四行相：一滅、二靜、三妙、四離。觀道聖諦修四行相：一道、二如、三行、四出。此相差別如後當辯。此煖善根下中上品漸次增長至成滿時有善根生，名為頂法，此轉勝故更立異名。動善根中此法最勝，如人頂故，名為頂法。或由此是進退兩際，如山頂故，說名為頂。此亦如煖具觀四諦，及能具修十六行相。如是煖頂二種善根，初安足時唯法念住。以何義故名初安足？謂隨何善根以十六行相最初遊踐四聖諦跡，後增進時具四念住。諸先所得後不現前，於彼不生欽重心故。此頂善根下中上品漸次增長，至成滿時有善根生名為忍法，於四諦理能忍可中此最勝故。又此位忍無退墮故名為忍法。此忍善根安足增進皆法念住，與前有別。然此忍法有下中上，下中二品與頂法同，謂具觀察四聖諦境及能具修十六行相；上品有異，唯觀欲苦，與世第一相隣接故。由此義準，煖等善根皆能具緣三界苦等義已成立，無簡別故。謂瑜伽師於色無色對治道等一一聖諦行相所緣漸減漸略，乃至但有二唸作意思惟欲界苦聖諦境，齊此以前名中忍位。從此位無間起勝善根一行一剎那名上品忍，此善根起不相續故。上品忍無間生世第一法。如上品忍緣欲苦諦修一行相唯一剎那，此有漏故名為世間，是最勝故名為第一。此有漏法世間中勝，是故名為世第一法。有士用力，離同類因，引聖道生，故名最勝。如是煖等四種善根，念住性故皆慧為體，若並助伴皆五蘊性。然除彼得，勿諸聖者煖等善根重現前故。

The treatise says: Having cultivated the foundation of mindfulness of dharmas that takes common characteristics together, as it gradually matures up to the highest of the high grades, after this foundation of mindfulness the first wholesome root that accords with decisive discernment arises, called the dharma of warmth. This dharma is called warmth because warmth is the prior sign of the fire of the noble path that burns the firewood of the afflictions, like the prior sign of a fire. Because this wholesome root of warmth has a long duration, it can completely observe the objects of the four noble truths and can fully cultivate the sixteen aspects. In contemplating the noble truth of suffering, one cultivates four aspects: first, impermanence; second, suffering; third, emptiness; and fourth, non-self. In contemplating the noble truth of the origin, one cultivates four aspects: first, cause; second, origin; third, arising; and fourth, condition. In contemplating the noble truth of cessation, one cultivates four aspects: first, cessation; second, peace; third, excellence; and fourth, escape. In contemplating the noble truth of the path, one cultivates four aspects: first, path; second, suchness; third, practice; and fourth, deliverance. The differences of these aspects will be explained later. As this wholesome root of warmth in its lower, middle, and upper grades gradually grows to completion, a wholesome root arises called the dharma of the summit; because it is more superior in transformation, it is given a different name. Among the wholesome roots that waver, this dharma is the highest, like the top of a person's head, so it is called the dharma of the summit. Or, because it is the boundary between advancing and retreating, like the top of a mountain, it is called the summit. This too, like warmth, completely observes the four truths and can fully cultivate the sixteen aspects. These two wholesome roots, warmth and summit, are only the foundation of mindfulness of dharmas when first taking a footing. For what meaning is it called first taking a footing? Because whatever wholesome root first, by the sixteen aspects, treads the traces of the four noble truths; later, when advancing, it has all four foundations of mindfulness. What was attained earlier does not appear later, because one does not give rise to a mind of respect for it. As this wholesome root of the summit in its lower, middle, and upper grades gradually grows to completion, a wholesome root arises called the dharma of acceptance, because among those that can accept the principle of the four truths, this is the highest. Also, at this stage acceptance has no retreat or falling, so it is called the dharma of acceptance. For this wholesome root of acceptance, both taking a footing and advancing are the foundation of mindfulness of dharmas, which differs from before. However, this dharma of acceptance has lower, middle, and upper grades; the lower and middle grades are the same as the dharma of the summit, namely completely observing the objects of the four noble truths and being able to fully cultivate the sixteen aspects; the upper grade differs, observing only the suffering of the desire realm, since it is adjacent to the highest worldly dharma. By this meaning it is established that the wholesome roots of warmth and the rest can fully take the suffering and so on of the three realms as object, there being no distinction. That is, for the yogi, the aspects and objects of each of the noble truths in the counteracting path of the form and formless realms gradually diminish and abbreviate, until there are only two moments of attention reflecting on the object of the noble truth of suffering of the desire realm; up to here is called the middle acceptance. From this stage, a superior wholesome root arising without interval, of one aspect and one moment, is called the upper grade of acceptance, because this wholesome root does not continue. Without interval after the upper grade of acceptance the highest worldly dharma arises. As the upper grade of acceptance cultivates one aspect, the suffering of the desire realm, for only one moment, since it is defiled it is called worldly and since it is the most excellent it is called highest. This defiled dharma is the highest in the world, and therefore is called the highest worldly dharma. It has the power of a person's effort, is apart from a cause of the same kind, and draws forth the noble path, so it is called most excellent. These four wholesome roots such as warmth, being of the nature of foundations of mindfulness, all have wisdom as their substance; if their companions are included, they are of the nature of the five aggregates. However, excepting acquisition, so that the noble ones' wholesome roots of warmth and the rest do not appear again.

此中煖法初安足時，緣三諦法念住現在修未來四，隨一行相現在修未來四。緣滅諦法念住現在修未來一，隨一行相現在修未來四。由此種性先未曾得，要同分者方能修故。後增進時緣三諦，隨一念住現在修未來四，隨一行相現在修未來十六。緣滅諦法念住現在修未來四，隨一行相現在修未來十六，由此種性先已曾得，不同分者亦能修故。頂初安足，緣四諦法念住現在修未來四，隨一行相現在修未來十六。後增進時，緣三諦隨一念住現在修未來四，隨一行相現在修未來十六。緣滅諦法念住現在修未來四，隨一行相現在修未來十六。忍初安足及後增進，緣四諦法念住現在修未來四，隨一行相現在修未來十六。然於增進略所緣時，隨略彼所緣，不修彼行相。世第一法，緣欲苦諦法念住現在修未來四，隨一行相現在修未來四，無異分故、似見道故。已辯所生善根相體，今次應辯此差別義。頌曰：

(The treatise continues:) Here, at the time of first taking a footing in warmth, the foundation of mindfulness of dharmas that takes three truths as object cultivates four in the future in the present; and any one aspect cultivates four in the future in the present. The foundation of mindfulness of dharmas that takes the truth of cessation cultivates one in the future in the present; any one aspect cultivates four in the future in the present. This is because this lineage was not previously obtained, and only those of the same class can cultivate it. Later, when advancing, the foundation of mindfulness that takes three truths cultivates four in the future in the present, and any one aspect cultivates sixteen in the future in the present. The foundation of mindfulness of dharmas that takes the truth of cessation cultivates four in the future in the present, and any one aspect cultivates sixteen in the future in the present, because this lineage has already been obtained before, and even those not of the same class can cultivate it. At the first taking a footing in the summit, the foundation of mindfulness of dharmas that takes the four truths cultivates four in the future in the present, and any one aspect cultivates sixteen in the future in the present. When later advancing, any one foundation of mindfulness taking three truths cultivates four in the future in the present, and any one aspect cultivates sixteen in the future in the present. The foundation of mindfulness of dharmas that takes the truth of cessation cultivates four in the future in the present, and any one aspect cultivates sixteen in the future in the present. At the first taking a footing in acceptance and at later advancing, the foundation of mindfulness of dharmas that takes the four truths cultivates four in the future in the present, and any one aspect cultivates sixteen in the future in the present. However, when advancing and abbreviating the objects, as the objects are abbreviated, one does not cultivate their aspects. The highest worldly dharma, the foundation of mindfulness of dharmas that takes the suffering of the desire realm, cultivates four in the future in the present, and any one aspect cultivates four in the future in the present, because there is no different class and because it resembles the path of seeing. Having discussed the characteristics and substance of the wholesome roots that arise, next one should discuss their differences. The verse says:

此順決擇分，四皆修所成，

These factors that accord with decisive discernment are all four born of cultivation,

六地二或七，依欲界身九，

of six grounds, two, or seven; relying on the desire-realm body there are nine,

三女男得二，第四女亦爾。

the three are obtained by women and men, two are obtained; the fourth likewise by women.

聖由失地捨，異生由命終，

The noble ones abandon them by losing the ground, ordinary beings by the end of life;

初二亦退捨，依本必見諦，

the first two also fall back and are abandoned; relying on the root they necessarily see the truths;

捨已得非先，二捨性非得。

what is abandoned and what is obtained are not the same as before; two are abandoned by nature, not by attainment.

論曰：此煖、頂、忍、世第一法四殊勝善根名順決擇分。依何義建立順決擇分名？決謂決斷，擇謂簡擇。決斷簡擇謂諸聖道，以諸聖道能斷疑故，及能分別四諦相故。分謂分段，此言意顯所順唯是見道一分，決擇之分故得決擇分名。此四為緣引決擇分，順益彼故得順彼名，故此名為順決擇分。如是四種皆修所成，非聞思所成，唯等引地故。四中前二是下品攝，以俱可動猶可退故。忍中品攝，勝前二故、有世第一為其上故。世第一法獨是上品。此四善根皆依六地，謂四靜慮、未至、中間。欲界中無，闕等引故。餘上地亦無，見道眷屬故。又無色界心不緣欲界故，欲界先應遍知斷故。此四善根能感色界五蘊異熟為圓滿因，不能牽引，憎背有故。或聲為顯二有異說，謂煖、頂二。尊者妙音說：依前六及欲七地，此四善根依欲身起，人天九處除北俱盧，前三善根三洲初起，後生天處亦續現前。第四善根天處亦起，此無初後一剎那故。此四善根唯依男女，前三男女俱通得二，第四女身亦得二種。依男唯得男身善根，已得女身非擇滅故。聖依此地得此善根，失此地時善根方捨，失地言顯遷生上地。異生於地若失不失，但失眾同分，必捨此善根。初二善根亦由退捨，由死退捨唯異生非聖，由失地捨唯聖非異生。忍及世第一，異生亦無退。依根本地起煖等善根，彼於此生必定得見諦，厭生死心極猛利故。若先捨已後重得時，所得必非先之所捨。如捨已重得別解脫律儀，以未曾熟修大功用成故。若先已得煖等善根，經生故捨。遇了分位善說法師便生頂等，若不遇者還從本修。失退二捨非得為性，退必起過，失不必然。得此善根有何勝利？頌曰：

The treatise says: These four superior wholesome roots, heat (usmagata), summit (murdhan), patience (ksanti), and the supreme worldly dharma (laukikagradharma), are called the stages conducive to penetration (nirvedhabhagiya). On what meaning is the name "conducive to penetration" established? "Penetration" means decisive cutting, and "discernment" means selection; this refers to the noble paths, because the noble paths can cut off doubt and can distinguish the characteristics of the four truths. "Part" means a segment; this word shows that what is followed is only a portion of the path of seeing, and the portion of penetration obtains the name "portion of penetration." These four serve as conditions that lead to the portion of penetration and obtain the name "conducive to that" because they favor and benefit it; hence they are called conducive to penetration. All four are accomplished by cultivation, not by hearing or reflection, because they exist only in the grounds of concentration. Of the four, the first two are of the lower grade, because both can move and can still regress. Patience is of the middle grade, being superior to the first two and having the supreme worldly dharma above it. The supreme worldly dharma alone is of the upper grade. These four wholesome roots all depend on six grounds, namely the four dhyanas, the preliminary concentration, and the intermediate dhyana. They do not exist in the desire realm, since concentration is lacking. They also do not exist in the higher grounds, since they are the retinue of the path of seeing. Also, the mind of the formless realm does not take the desire realm as object, and the desire realm must first be fully known and cut off. These four wholesome roots can bring about the ripened result of the five aggregates of the form realm as a complete cause, but cannot draw it forth, because of aversion to existence. Or the word "and" shows that there are two different views, for heat and summit. The Venerable Miaoyin said: they depend on the previous six grounds plus the desire realm, seven grounds in all; these four wholesome roots arise depending on a desire-realm body, in the nine places of humans and gods except Uttarakuru; the first three roots first arise in the three continents, and when one is later born in a heaven they may continue to appear. The fourth wholesome root may also arise in the heavens, since it has no first or last moment of one instant. These four wholesome roots depend only on male or female bodies: the first three are obtained in both male and female, and the fourth can be obtained by a female body in two ways. Depending on a male body one obtains only a male body's wholesome roots, because a female body has already been obtained by cessation not through discrimination. A noble one relying on this ground obtains these wholesome roots, and when this ground is lost the wholesome roots are given up; "losing the ground" shows moving to a higher ground. An ordinary person, whether or not he loses the ground, necessarily gives up these wholesome roots once he loses the common class. The first two wholesome roots are also given up through regression; those who give them up through death and regression are only ordinary persons and not noble ones, while those who give them up by losing the ground are only noble ones and not ordinary persons. Patience and the supreme worldly dharma do not regress even in ordinary persons. Heat and the other wholesome roots arising on the fundamental ground will surely lead one to see the truths in this life, because the mind of aversion to birth and death is extremely fierce. If one has given them up and obtains them again, what is obtained is certainly not what was given up before. As when one gives up and again obtains individual liberation discipline, it is because one has never practiced it with great effort. If one has already obtained heat and the other wholesome roots, they are given up after passing through lives; if one meets a good Dharma teacher of the corresponding stage one gives rise to summit and so on, and if one does not, one must cultivate again from the beginning. Loss and regression, the two kinds of giving up, are not by nature obtaining; regression necessarily gives rise to an offense, but loss does not necessarily. What advantages are there in obtaining these wholesome roots? The verse says:

煖必至涅槃，頂終不斷善，

Heat surely reaches nirvana; summit never cuts off the wholesome,

忍不墮惡趣，第一入離生。

Patience does not fall into evil destinies; the supreme worldly dharma enters the correct nature and leaves birth.

論曰：四善根中若得煖法，雖有退斷善根造無間業墮惡趣等，而無久流轉，必至涅槃故。若爾，何殊順解脫分？若無障礙，去見諦近，此與見道行相同故。若得頂法，雖有退等，而增畢竟不斷善根。若得忍時，雖命終捨住異生位，而增無退，不造無間，不墮惡趣。然頌但說不墮惡趣言，義準已知不造無間業，造無間業者必墮惡趣故。忍位無退，如前已辯。此位不墮諸惡趣者，已遠趣彼業煩惱故。若至忍位，於少趣生處身有惑中得不生法故。趣謂諸惡趣。生謂卵濕生。處謂無想、北俱盧、大梵處。身謂扇搋、半擇迦、二形身。有謂第八等有。惑謂見所斷惑。此於下上位，隨所應而得，謂於下忍得惡趣不生，所餘不生至上忍方得。得世第一法，雖住異生位，而能趣入正性離生。頌雖不言離命終捨，既無間入正性離生，義準已成無命終捨。何緣唯此能入離生？已得異生非擇滅故，能如無間道捨異生性故。此四善根各有三品，由聲聞等種性別故。隨何種性善根已生，彼可移轉向餘乘不？頌曰：

The treatise says: Among the four wholesome roots, if one obtains heat, though one may regress, cut off wholesome roots, commit acts of immediate retribution and fall into evil destinies, still one will not wander long and will surely reach nirvana. If so, what is the difference from the stage conducive to liberation? If there is no obstacle, one is close to seeing the truths, because the mode of operation is the same as the path of seeing. If one obtains summit, though one may regress, one will certainly not cut off the wholesome roots. When one obtains patience, though one may die and give up the ordinary-person stage, one will not regress, will not commit acts of immediate retribution, and will not fall into evil destinies. However, the verse says only that one does not fall into evil destinies; by implication it is already known that one does not commit acts of immediate retribution, since one who commits them must fall into evil destinies. That there is no regression at the stage of patience has been explained above. That one does not fall into evil destinies at this stage is because one is already far from the karma and afflictions that lead there. Upon reaching the stage of patience, one obtains the non-arising dharma with regard to a few destinies, births, places, bodies, existences, and delusions. "Destinies" are the evil destinies. "Births" are egg-born and moisture-born births. "Places" are the realm of non-perception, Uttarakuru, and the Great Brahma heaven. "Bodies" are those of eunuchs, half-males, and hermaphrodites. "Existences" are the eighth existence and so on. "Delusions" are delusions cut off by seeing. These are obtained at lower and higher stages as appropriate; that is, at lesser patience one obtains non-arising in evil destinies, and the other non-arisings are obtained only at higher patience. When one obtains the supreme worldly dharma, though one is still at the ordinary-person stage, one can enter the correct nature and leave birth. Though the verse does not speak of not dying in between, since one enters the correct nature immediately and without interval, it is established by implication that there is no death in between. Why can only this enter and leave birth? Because the cessation not through discrimination of the ordinary person has been obtained, and because it can, like the unobstructed path, give up the nature of an ordinary person. Each of these four wholesome roots has three grades, because of the differences in lineage such as hearer. Once the wholesome roots of one lineage have arisen, can they be transferred to another vehicle? The verse says:

轉聲聞種性，二成佛三餘，

The hearer lineage may be converted: the two to Buddhahood, the three to the others,

麟角佛無轉，一坐成覺故。

The rhinoceros-horn and the Buddha do not convert, because they attain awakening in a single sitting.

論曰：聲聞種性煖頂已生，容可轉成無上正覺，彼若得忍無成佛理，謂於惡趣已超越故。菩提薩埵利物為懷，為化有情必往惡趣，彼忍種性不可迴轉，是故定無得成佛義。聲聞種性煖頂忍三，皆有可轉成獨覺義，在佛乘外故說為餘。麟角佛言顯麟角喻及無上覺。煖等善根並無移轉向餘乘義，皆以第四靜慮為依，一坐便成自乘覺故。第四靜慮是不傾動最極明利三摩地故，堪為麟角喻無上覺所依。此中覺言顯盡、無生智，後當辯，此是菩提性故。言一坐者，從煖善根乃至菩提，不起於座。有餘師說：從不淨觀不起於座乃至菩提。有餘獨覺異麟角喻，起彼種性初二善根，轉向餘乘，理無遮礙。頗有此生創修此行，即此生引起順決擇分耶？不爾。云何？頌曰：

The treatise says: For one of the hearer lineage in whom heat and summit have arisen, it is possible to convert to unsurpassed correct awakening; if he obtains patience, there is no reason to become a Buddha, because he has already transcended the evil destinies. A Bodhisattva has benefiting beings at heart and must go to the evil destinies to teach beings; the patience of that lineage cannot be turned back, and so there is certainly no way to become a Buddha. For the hearer lineage, all three, heat, summit, and patience, can be converted into the meaning of pratyekabuddha, which is outside the Buddha vehicle and so is called "the others." The phrase "rhinoceros-horn and the Buddha" shows the simile of the rhinoceros horn and unsurpassed awakening. The wholesome roots of heat and so on have no meaning of transferring to another vehicle, all depending on the fourth dhyana, because they attain their own vehicle's awakening in a single sitting. The fourth dhyana is the most immovable and most clear and sharp samadhi, and so is fit as the support for the simile of the rhinoceros horn and for unsurpassed awakening. Here the word "awakening" shows the knowledge of extinction and the knowledge of non-arising, which will be explained later, because this is the nature of bodhi. "A single sitting" means that from the wholesome root of heat up to bodhi, one does not rise from the seat. Other masters say: from the contemplation of impurity one does not rise from the seat up to bodhi. Some other pratyekabuddhas differ from the rhinoceros-horn simile; for them, the first two wholesome roots of that lineage may arise and then turn to another vehicle, and there is no reason this is blocked. Is there anyone who begins this practice in this life and in this very life brings forth the stage conducive to penetration? No. How so? The verse says:

前順解脫分，速三生解脫，

The former, the stage conducive to liberation, at fastest brings liberation in three lives,

聞思成三業，殖在人三洲。

Accomplished by hearing and reflection, of the three kinds of action, planted among humans in the three continents.

論曰：順決擇分今生起者，必前生起順解脫分。諸有創殖順解脫分，極速三生方得解脫。謂初生起順解脫分，第二生起順決擇分，第三生入聖乃至得解脫。譬如下種、苗成、結實，三位不同。身入法性、成熟、解脫，三位亦爾。傳說如是順解脫分唯聞思所成，通三業為體。雖就最勝唯是意業，而此思願攝起身語亦得名為順解脫分。有施一食持一戒等深樂解脫，願力所持便名種殖順解脫分。殖順解脫分唯人三洲，餘厭離般若，如應無故，遇佛出世殖此善根。有餘師言：亦遇獨覺。已因便說順解脫分，入觀次第是正所論。於中已明諸加行道，世第一法為其後邊，應說從斯復生何道？頌曰：

The treatise says: When the stage conducive to penetration arises in this life, the stage conducive to liberation must have arisen in a former life. Those who have first planted the stage conducive to liberation will attain liberation, at the very fastest, in three lives: in the first life the stage conducive to liberation arises, in the second life the stage conducive to penetration arises, and in the third life one enters the noble state and even attains liberation. Like sowing seed, the sprout growing, and bearing fruit, which are three different stages, so the body entering the nature of the Dharma, ripening, and liberation are three stages. It is said that this stage conducive to liberation is accomplished only by hearing and reflection and has the three kinds of action as its essence. Though at its best it is only mental action, the volition and vow that include and give rise to bodily and verbal action can also be called the stage conducive to liberation. For one who gives a meal or keeps a single precept with deep joy in liberation, held by the force of vow, this is called planting the stage conducive to liberation. The stage conducive to liberation is planted only by humans in the three continents; for others, aversion and prajna should be absent, and one plants this wholesome root by meeting a Buddha appearing in the world. Other masters say: one may also meet a pratyekabuddha. Having incidentally spoken of the stage conducive to liberation, the order of entering contemplation is the proper subject here. Among these, the preparatory paths have been made clear, with the supreme worldly dharma as their last boundary; what path should be said to arise next from this? The verse says:

世第一無間，即緣欲界苦，

Immediately after the supreme worldly dharma, taking the suffering of the desire realm as object,

生無漏法忍，忍次生法智，

Undefiled patience of the dharma arises; after patience arises knowledge of the dharma,

次緣餘界苦，生類忍類智，

Next, taking the suffering of the other realms as object, patience of the subsequent and knowledge of the subsequent arise,

緣集滅道諦，各生四亦然，

With the truths of origin, cessation, and path as objects, four arise for each, likewise,

如是十六心，名聖諦現觀，

These sixteen moments of mind are called direct realization of the noble truths,

此總有三種，謂見緣事別。

Which are in general of three kinds: realization by seeing, by object, and by function.

論曰：從世第一善根無間，即緣欲界苦聖諦境，有無漏攝法智忍生，此忍名為苦法智忍，為顯此忍是無漏故，舉後等流以為標別。此能生法智，是法智因，得法智忍名，如花果樹。即此名入正性離生，亦復名入正性決定。由此是初入正性離生，亦是初入正性決定故。經說正性，所謂涅槃。或正性言，因諸聖道。生謂煩惱，或根未熟。聖道能越，故名離生，能決趣涅槃，或決了諦相故。諸聖道得決定名，至此位中說名為入。此忍生已得聖者名，此在未來捨異生性。謂許此忍未來生時有此用非餘，如燈及生相。有餘師說：世第一法捨異生性，此義不然，彼此同名世間法故、性相違故。亦無有失，如上怨肩能害怨命。有餘師說：此二共捨，如無間道解脫道故。此忍無間即緣欲苦有法智生，名苦法智。應知此智亦無漏攝，前無漏言遍流後故。如緣欲界苦聖諦境，有苦法忍、苦法智生。如是復於法智無間總緣餘界苦聖諦境，有類智忍生，名苦類智忍。此忍無間即緣此境有類智生，名苦類智。最初證知諸法真理故名法智，此後境智與前相似故得類名，以後隨前而證境故。如緣苦諦欲界及餘，生法類忍、法類智四，緣餘三諦各四亦然。謂復於前苦類智後，次緣欲界集聖諦境有法智忍生，名集法智忍。此忍無間即緣欲集有法智生，名集法智。次緣餘界集聖諦境有類智忍生，名集類智忍。此忍無間即緣此境有類智生，名集類智。次緣欲界滅聖諦境有法智忍生，名滅法智忍。此忍無間即緣欲滅有法智生，名滅法智。次緣餘界滅聖諦境有類智忍生，名滅類智忍。此忍無間即緣此境有類智生，名滅類智。次緣欲界道聖諦境有法智忍生，名道法智忍。此忍無間即緣欲道有法智生，名道法智。次緣餘界道聖諦境有類智忍生，名道類智忍。此忍無間即緣此境有類智生，名道類智。如是次第有十六心，總說名為聖諦現觀。

The treatise says: Immediately after the wholesome root of the supreme worldly dharma, taking the noble truth of suffering in the desire realm as object, undefiled patience in the knowledge of the dharma arises; this patience is called the patience of the knowledge of the dharma of suffering. To show that this patience is undefiled, the later outflowing is cited as a mark of distinction. It can give rise to knowledge of the dharma and is the cause of the knowledge of the dharma, and obtains the name patience in the knowledge of the dharma, like a flowering fruit tree. This is called entering the correct nature and leaving birth, and also called entering the correct nature and certainty, because it is the first entry into the correct nature and leaving of birth, and the first entry into the correct nature and certainty. The sutra speaks of the correct nature, which is nirvana. Or the term "correct nature" refers to the noble paths. "Birth" means afflictions, or faculties not yet ripened. The noble path can pass beyond these, and so it is called leaving birth; it can decisively head toward nirvana, or decisively understand the characteristics of the truths. The noble paths obtain the name "certainty," and at this stage it is said to be "entering." Once this patience has arisen, one obtains the name of a noble one; here, in the future one gives up the nature of an ordinary person. That is, it is allowed that when this patience arises in the future it has this function and nothing else does, like a lamp and the characteristic of arising. Other masters say: the supreme worldly dharma gives up the nature of an ordinary person; this meaning is not so, because they share the name of worldly dharma and their natures contradict. There is also no fault, as with an enemy on the shoulders who can harm the enemy's life. Other masters say: these two give it up together, like the unobstructed path and the path of liberation. Immediately after this patience, taking suffering in the desire realm as object, knowledge of the dharma arises, called the knowledge of the dharma of suffering. One should know that this knowledge is also undefiled, as the earlier word "undefiled" extends to what follows. As patience and knowledge of the dharma of suffering arise with the noble truth of suffering in the desire realm as object, so immediately after knowledge of the dharma, taking the noble truth of suffering in the other realms collectively as object, patience of the subsequent knowledge arises, called the patience of the subsequent knowledge of suffering. Immediately after this patience, taking this object, subsequent knowledge arises, called the subsequent knowledge of suffering. Because the true principle of dharmas is first realized, it is called knowledge of the dharma; thereafter, since the object and knowledge resemble the earlier ones, they obtain the name "subsequent," since later ones realize the object following the earlier. As with the truth of suffering in the desire realm and in the others, four, patience and knowledge of the dharma and of the subsequent, arise, so each of the other three truths has four likewise. That is, after the earlier subsequent knowledge of suffering, taking the noble truth of origin in the desire realm as object, patience of the knowledge of the dharma arises, called patience of the knowledge of the dharma of origin. Immediately after this patience, taking the origin in the desire realm, knowledge of the dharma arises, called knowledge of the dharma of origin. Next, taking the noble truth of origin in the other realms as object, patience of the subsequent knowledge arises, called patience of the subsequent knowledge of origin. Immediately after this, taking this object, subsequent knowledge arises, called subsequent knowledge of origin. Next, taking the noble truth of cessation in the desire realm as object, patience of the knowledge of the dharma arises, called patience of the knowledge of the dharma of cessation. Immediately after, taking cessation in the desire realm, knowledge of the dharma arises, called knowledge of the dharma of cessation. Next, taking the noble truth of cessation in the other realms, patience of the subsequent knowledge arises, called patience of the subsequent knowledge of cessation. Immediately after, taking this object, subsequent knowledge arises, called subsequent knowledge of cessation. Next, taking the noble truth of the path in the desire realm, patience of the knowledge of the dharma arises, called patience of the knowledge of the dharma of the path. Immediately after, taking the path in the desire realm, knowledge of the dharma arises, called knowledge of the dharma of the path. Next, taking the noble truth of the path in the other realms, patience of the subsequent knowledge arises, called patience of the subsequent knowledge of the path. Immediately after, taking this object, subsequent knowledge arises, called subsequent knowledge of the path. In this order there are sixteen moments of mind, collectively called direct realization of the noble truths.

此中餘部有作是言：於諸諦中唯頓現觀。然彼意趣應更推尋，彼現觀言無差別故。詳諸現觀總有三種，謂見、緣、事有差別故。唯無漏慧於諸諦境現見分明名見現觀，此無漏慧並餘相應同一所緣名緣現觀，此諸能緣並餘俱有戒生相等不相應法同一事業名事現觀。見苦諦時於苦聖諦具三現觀，於餘三諦唯事現觀，謂斷證修。若諸諦中約見現觀說頓現觀，理必不然，以諸諦中行相別故。若言以一無我行相總見諸諦，則不應用苦等行相見苦諦等，如是便與契經相違。如契經言：諸聖弟子以苦行相思惟於苦，以集行相思惟於集，以滅行相思惟於滅，以道行相思惟於道，無漏作意相應擇法。若言此經說修道位，此亦不然，如見修故。若彼復謂見一諦時，於餘諦中得自在故說頓現觀，理亦無失。然於如是現觀中間有起不起，別應思擇。若彼復謂於見苦時即能斷集證滅修道說頓現觀，理亦無失，由先已說見苦諦時於餘三諦中有事現觀故。依見現觀，於契經中見有誠文，說漸現觀。如契經說：佛告長者：於四聖諦非頓現觀，必漸現觀，乃至廣說。如是等有三經，一一經有別喻。若謂有經作如是說，但於苦諦無惑無疑，於佛亦無，故頓現觀。此亦非證，依定不行。或必當斷，密意說故。已辯現觀具十六心，此十六心為依何地？頌曰：

(The treatise continues:) Here some other schools say: with regard to the truths there is only simultaneous direct realization. But their intention should be investigated further, because their term "direct realization" makes no distinctions. Examining direct realizations, there are in general three kinds, because there are differences of seeing, object, and function. When undefiled wisdom sees the objects of the truths clearly, it is called direct realization by seeing. When this undefiled wisdom and the other associated factors take the same object, it is called direct realization by object. When these subjects of cognition and the other concurrent factors such as moral discipline, born together, and the dissociated dharmas perform the same function, it is called direct realization by function. When one sees the truth of suffering, one has all three direct realizations with regard to the noble truth of suffering, and only direct realization by function with regard to the other three truths, namely cutting off, realizing, and cultivating. If one speaks of simultaneous direct realization in terms of direct realization by seeing among the truths, the reasoning is certainly not so, because the modes of operation among the truths differ. If one says that all the truths are seen together with the one aspect of selflessness, then one should not use the aspects of suffering and so on to see the truth of suffering and so on, and that would contradict the sutra. As the sutra says: The noble disciples contemplate suffering with the aspect of suffering, origin with the aspect of origin, cessation with the aspect of cessation, and the path with the aspect of the path, in association with undefiled attention and discernment of dharmas. If one says that this sutra speaks of the stage of the path of cultivation, it is also not so, because of seeing and cultivation. If they further say that when one sees one truth one gains mastery over the other truths and hence speaks of simultaneous direct realization, the reasoning also has no fault. However, in such direct realization there may be arising and non-arising in between, which should be considered separately. If they further say that when one sees suffering one can cut off origin, realize cessation, and cultivate the path, and so speak of simultaneous direct realization, the reasoning also has no fault, since it was already said earlier that when one sees the truth of suffering there is direct realization by function in the other three truths. As for direct realization by seeing, in the sutras there is sincere text about gradual direct realization. As the sutra says: The Buddha told the householder: With respect to the four noble truths there is no simultaneous direct realization, but necessarily gradual direct realization, and so on at length. There are three such sutras, each with a different simile. If one says there is a sutra which says that when one is without delusion or doubt about the truth of suffering, and also without it about the Buddha, hence there is simultaneous direct realization, this is also not proof, since it relies on concentration and does not operate; or it speaks with a hidden meaning that something must be cut off. Direct realization has been explained as having sixteen moments of mind; on what ground do these sixteen moments of mind depend? The verse says:

皆與世第一，同依於一地。

All, together with the supreme worldly dharma, depend on the same one ground.

論曰：隨世第一所依諸地，應知即此十六心依。彼依六地，如先已說。何緣必有如是忍智前後次第間雜而起？頌曰：

The treatise says: One should know that these sixteen moments of mind depend on whatever grounds the supreme worldly dharma depends on. They depend on six grounds, as explained earlier. Why must patience and knowledge arise in this order, one after another, interspersed? The verse says:

忍智如次第，無間解脫道。

Patience and knowledge are, in order, the unobstructed path and the path of liberation.

論曰：十六心中忍是無間道，約斷惑得，無能隔礙故。智是解脫道，已解脫惑得，與離繫得俱時起故。具二次第理定應然，猶如世間驅賊閉戶。若謂第二唯無間道與離繫得俱時而生，則此位中於彼彼境應定不起已斷疑智；若謂見位唯忍斷惑，則與本論說九結聚相違。此難不然，諸忍皆是智眷屬故，如王眷屬所作事業名王所作。此十六心皆見諦理，一切可說見道攝耶？不爾。云何？頌曰：

The treatise says: Among the sixteen moments of mind, patience is the unobstructed path, because in cutting off delusion it cannot be obstructed. Knowledge is the path of liberation, because it has already been liberated from delusion and arises together with the obtaining of separation. The order of the two is certainly so in reason, like driving out a thief and closing the door in the world. If one says that the second is only the unobstructed path and arises together with the obtaining of separation, then at this stage, knowledge that has cut off doubt should certainly not arise about each of those objects; if one says that at the stage of seeing only patience cuts off delusion, this contradicts the original treatise's account of the nine bundles of fetters. This objection is not so, because the patiences are all the retinue of knowledge, as the work done by a king's retinue is called the king's work. These sixteen moments of mind all see the principle of the truths; can all be said to be included in the path of seeing? No. How so? The verse says:

前十五見道，見未曾見故。

The first fifteen are the path of seeing, because they see what has not been seen.

論曰：苦法智忍為初，道類智忍為後，其中總有十五剎那，皆見道所攝，見未見諦故。至第十六道類智時，無一諦理未見今見，如習曾見，故修道攝。豈不爾時觀道類忍是道諦理未見今見？此中約諦不約剎那。非一剎那未見今見可名今見未見諦理，如刈畦稻唯餘一科，不可名為此畦未刈。又道類智是果攝故、頓修八智十六行故、捨前道故、相續起故，如餘修道，非見道攝。然道類智必不退者，任持見道所斷斷故，即由此故應見道攝。此難不然，太過失故。何緣七智亦見道攝？見諸諦理未究竟故，謂未周遍見諸諦理中間起故，亦見道攝。已說見修二道生異，當依此道分位差別建立眾聖補特伽羅。且依見道十五心位建立眾聖有差別者，頌曰：

The treatise says: From patience of the knowledge of the dharma of suffering as the first to patience of the subsequent knowledge of the path as the last, there are fifteen moments in all, all included in the path of seeing, because they see truths not yet seen. When it comes to the sixteenth, subsequent knowledge of the path, there is no truth not yet seen and now seen, as with something previously seen in practice, and so it is included in the path of cultivation. But is it not the case that at that time, contemplating the patience of the subsequent knowledge of the path, the principle of the truth of the path is unseen and now seen? Here it is in terms of the truth and not of the moment. One moment's not-seeing and now seeing cannot be called now seeing the principle of a truth not yet seen; as when reaping a plot of rice with only one clump left, it cannot be said the plot has not been reaped. Also, subsequent knowledge of the path is included in the fruit, and it cultivates eight knowledges and sixteen aspects together, gives up the former path, and arises continuously, like the other paths of cultivation, and so it is not included in the path of seeing. However, subsequent knowledge of the path certainly does not regress, and it sustains the cutting off of what is cut off by the path of seeing, and by this reason it should be included in the path of seeing. This objection is not so, since it would be an excess. Why are the seven knowledges also included in the path of seeing? Because they see the principle of the truths but not yet to completion, that is, they arise in the middle before all the principles of the truths have been fully seen, and so are also included in the path of seeing. The differences in arising of the paths of seeing and cultivation have been explained; now the various noble persons should be established by the differences in the stages of these paths. First, those established by the fifteen moments of the path of seeing are given in the verse:

名隨信法行，由根鈍利別，

Called the follower by faith and the follower of the Dharma, distinguished by dull or sharp faculties,

具修惑斷一，至五向初果，

Complete with cultivation, delusions cut off one, up to five, facing the first fruit,

斷次三向二，離八地向三。

Cutting off the next three, facing the second; having left eight grounds, facing the third.

論曰：見道位中聖者有二，一隨信行、二隨法行，由根鈍利別立二名，諸鈍根名隨信行者，諸利根名隨法行者。由信隨行名隨信行，彼有隨信行，名隨信行者，或由串習此隨信行以成其性，故名隨信行者，彼先信他隨行義故。准此應釋隨法行者，彼於先時由自披閱契經等法隨行義故。即二聖者，由於修惑具斷有殊立為三向，謂彼二聖若於先時未以世道斷修斷惑名為具縛，或先已斷欲界一品乃至五品，至此位中名初果向，趣初果故。言初果者，謂預流果，此於一切沙門果中必初得故。若先已斷欲界六品或七八品，至此位中名第二果向，趣第二果故。第二果者，謂一來果，遍得果中此第二故。若先已離欲界九品，或先已斷初定一品，乃至具離無所有處，至此位中名第三果向，趣第三果故。第三果者，謂不還果，數準前釋。次依修道道類智時建立眾聖有差別者，頌曰：

The treatise says: Among the noble ones in the stage of the path of seeing there are two: first, the follower by faith (sraddhanusarin), and second, the follower of the Dharma (dharmanusarin); the two names are established by dull or sharp faculties, those of dull faculties being called followers by faith, and those of sharp faculties followers of the Dharma. One who follows by faith is called a follower by faith; he has the following by faith, hence the name; or by repeated practice this following by faith has become his nature, and so he is called a follower by faith, since he first believes others and follows their meaning. By this the follower of the Dharma should be explained: formerly, by reading the sutras and other dharmas himself, he followed their meaning. These two noble ones are established as three facing stages according to the difference in how fully they have cut off the delusions of cultivation. If these two noble ones have not previously cut off the delusions of cultivation by worldly paths, they are called fully bound; or if they have previously cut off one to five grades in the desire realm, at this stage they are called facing the first fruit, since they are heading to the first fruit. The first fruit is the fruit of stream-entry, which is necessarily obtained first among all the fruits of a sramana. If they have previously cut off six grades in the desire realm, or seven or eight, at this stage they are called facing the second fruit. The second fruit is the fruit of once-returning, which is the second among all the fruits obtained. If they have previously left the nine grades of the desire realm, or previously cut off one grade of the first dhyana, up to having fully left the sphere of nothingness, at this stage they are called facing the third fruit. The third fruit is the fruit of non-returning, with numbers explained as above. Next, the various noble ones established at the time of the subsequent knowledge of the path in the path of cultivation are given in the verse:

至第十六心，隨三向住果，

Reaching the sixteenth moment, following the three facings, they abide in the fruit,

名信解見至，亦由鈍利別。

Called the one released by faith (sraddhadhimukta) and the one attained by view (drstiprapta), also distinguished by dull and sharp.

論曰：即前隨信隨法行者，至第十六道類智心名為住果，不復名向。隨前三向今住三果，謂前預流向今住預流果，前一來向今住一來果，前不還向今住不還果。阿羅漢果必無初得，見道無容斷修惑故，世道無容離有頂故。至住果位捨得二名，謂不復名隨信法行，轉得信解、見至二名，此亦由根鈍利差別。諸鈍根者先名隨信行今名信解，諸利根者先名隨法行今名見至。此二聖者信慧互增，故標信解、見至名別。何緣先斷欲界修惑一至五等，至第十六道類智心但說名為預流果等，非後果向？頌曰：

The treatise says: The same followers by faith and of the Dharma, when they reach the sixteenth moment, subsequent knowledge of the path, are called abiding in the fruit and are no longer called facing. Following the earlier three facings they now abide in three fruits: one earlier facing stream-entry now abides in the fruit of stream-entry; one earlier facing once-returning now abides in the fruit of once-returning; one earlier facing non-returning now abides in the fruit of non-returning. The fruit of arhat is certainly not obtained at the first, since the path of seeing cannot cut off the delusions of cultivation and a worldly path cannot leave the peak of existence. When they reach the stage of abiding in the fruit they give up two names and obtain two: they are no longer called followers by faith or of the Dharma, but obtain the two names released by faith and attained by view, which also depend on the difference between dull and sharp faculties. Those of dull faculties, earlier called followers by faith, are now called released by faith; those of sharp faculties, earlier called followers of the Dharma, are now called attained by view. In these two noble ones faith and wisdom mutually increase, and so the names released by faith and attained by view are distinguished. For what reason, for those who earlier cut off one to five grades of the delusions of cultivation in the desire realm, at the sixteenth moment of subsequent knowledge of the path, are they called only the fruit of stream-entry and so on, and not facing a later fruit? The verse says:

諸得果位中，未得勝果道，

Among those who obtain the fruit, one has not yet obtained the path of the higher fruit,