瑜伽師地論 聲聞地 · 初瑜伽處 · 趣入地
種姓地說種子「本有」卻為何不發；趣入地接說那種子怎樣「發動」上道。眼：種姓地＝性種姓，趣入地＝習種姓——同一顆法爾種子，遇佛聞法纔點著。
一句話：趣入地以四門（趣入自性·安立·〔已趣入者〕諸相·〔已趣入〕補特伽羅）立種子之「發動」——安住種姓者本性成就涅槃種子，遇佛出世、見佛聞法得正信／受持淨戒／攝受多聞／增長惠捨／調柔諸見五事（即習種姓），循「道（七方便）·路（八正）·正行跡（四諦觀）」展轉勝進至最後有身；立六位補特伽羅與三生七有之程，並以「蜜生蟲」喻驗趣入之為性安住相。
三個眼目
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趣入＝種子發動（性種→習種）：安住種姓者本性成就涅槃種子（牒前種姓地性種），「若於爾時有佛出世……從彼聞法」得正信等五事，即趣入地體＝習種姓〔遁倫 T42 0432b25–b27〕；有漏生見道前七方便、無漏生見道無漏行。何以名趣入——「道謂七方便道，路謂道品八正路，行跡即四聖諦觀」〔T42 0432c07〕，展轉互為依因、後後勝進至最後有身〔T30 0399b〕。
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六位補特伽羅·三生七有：一切趣入人六位所攝——堪能·成就下／中／上品善根·究竟方便·已到究竟〔T30 0400a–b〕（究竟方便攝預流／一來／不還，已到究竟即阿羅漢）＝聲聞修證全圖。得般涅槃無定量，最速亦「要經三生」（遁倫配：一生五停心念處·二生煖頂忍·三生世第一入見道〔T42 0432c28–0433a08〕），中夭者極經七有。
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趣入之驗相（蜜生蟲喻·八相）：已趣入者於善說法「為性愛樂安住」、於惡說法「速疾棄捨退還」，如蜜生蟲置上蜜／置釅酢、如愛欲者置勝欲／置淤泥——「由宿世妙善因力所任持」〔T30 0400c–0401a〕（此喻論自立·古德無釋）。八相又含念佛法僧毛竪悲泣·猛利慚愧·善法欲樂·堅固發起·塵垢微薄·善巧藏護心；下品「有間隙」→上品「無間隙·已善清淨」。世尊密意說「上品正見歷千生不墮惡趣」，遁倫釋為惡趣非擇滅〔T42 0433a09〕。
附註：趣入地窺基《略纂》闕釋（抄跳種姓地→出離地），遁倫《論記》專釋〔T42 0432b23–0433a22〕。聲聞道三節：種姓地說種子之「有」、趣入地說其「動」、出離地說其「成」。義理開講見〈義疏〉。
The Lineage Stage says the seed is "there from the outset," yet why it does not set going; the Entry Stage takes it up, saying how that seed is "set going" onto the path. The point of the eye: the Lineage Stage = the lineage of nature, the Entry Stage = the lineage of practice — one and the same seed there by its very nature, kindled only upon meeting a Buddha and hearing the Dharma.
In one line: The Entry Stage, under four gates (the intrinsic nature of entry · its establishment · the marks 〔of those who have entered〕 · the persons 〔who have entered〕), establishes the "setting going" of the seed — the one who abides in the lineage, in whom the seeds of nirvāṇa are constituted by their very nature, upon a Buddha's arising in the world, upon seeing a Buddha and hearing the Dharma, gains the five matters of right faith / upholding the pure precepts / taking on much learning / increasing generosity / softening the views (this is the lineage of practice), and along the "way (the seven means) · road (the eightfold path) · right course (the contemplation of the four truths)" advances turn by turn to the body of the final existence; it sets up the timetable of the six classes of person and of three births and seven existences, and by the figure of "the insect born in honey" verifies the mark of entry as "abiding by nature."
Three Points of the Eye
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Entry = the seed set going (the lineage of nature → the lineage of practice). The one who abides in the lineage, in whom the seeds of nirvāṇa are constituted by their very nature (a recalling of the preceding Lineage Stage, the lineage of nature), "if, at that time, a Buddha has arisen in the world … hears the Dharma from them," gains right faith and the other five matters — this is the very substance of the Entry Stage = the lineage of practice 〔Dunlun T42 0432b25–b27〕; the contaminated births produce the seven means before the path of seeing, the uncontaminated births produce the uncontaminated conduct of the path of seeing. Why it is named entry — "the way means the path of the seven means, the road means the eightfold right road of the factors of the path, the right course is the contemplation of the four noble truths" 〔T42 0432c07〕, serving in turn as one another's supporting cause, each later stage more excellent, up to the body of the final existence 〔T30 0399b〕.
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The six classes of person · three births, seven existences. All who enter are subsumed under six positions — capacity · accomplished in the lower / middle / higher grade of wholesome roots · the final means · arrived at the final consummation 〔T30 0400a–b〕 (the final means subsumes stream-entry / once-returning / non-returning; arrived at the final consummation is the arhat) = the full map of śrāvaka cultivation-and-realization. Attaining final nirvāṇa has no fixed measure; even the fastest must "pass through three births" (Dunlun's matching: first birth the five settling contemplations and the foundations of mindfulness · second birth warmth, summit, acceptance · third birth the supreme worldly dharma and entry into the path of seeing 〔T42 0432c28–0433a08〕), and one who dies midway passes through at most seven existences.
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The verifying marks of entry (the honey-insect figure · the eight marks). One who has entered, toward a well-proclaimed Dharma "delights by nature to abide," and toward a badly-proclaimed Dharma "very quickly casts it off and turns back" — like the insect born in honey placed into the finest honey / into strong vinegar, like one who loves sense-pleasures placed among excellent pleasures / into mire — "sustained by the force of the fine and wholesome causes of former lives" 〔T30 0400c–0401a〕 (this figure is the treatise's own; the ancient masters give no gloss). The eight marks further include: bristling with hair on end and weeping at the recollection of the Buddha, Dharma, and Saṅgha · fierce conscience and shame · desire and delight in the wholesome Dharma · firm giving-rise · thin in dust and grime · skillfully storing and protecting the mind; the lower grade "has gaps" → the higher grade "is without gaps · already well purified." The World-Honored One, with a hidden intent, spoke that "right view of the higher grade, though passing through a thousand births, does not fall into an evil destiny"; Dunlun glosses this as the non-analytical cessation of the evil destinies 〔T42 0433a09〕.
Supplementary note: For the Entry Stage, Kuiji's Concise Compendium lacks a gloss (the transcription skips from the Lineage Stage to the Deliverance Stage), while Dunlun's Notes gives a dedicated gloss 〔T42 0432b23–0433a22〕. The three joints of the śrāvaka path: the Lineage Stage speaks of the seed's "being," the Entry Stage of its "moving," the Deliverance Stage of its "completion." For the opening of the doctrine, see the ⟨Exposition⟩.
本地分中聲聞地第十三初瑜伽處趣入地第二
如是已說種姓地。云何趣入地？
嗢拕南曰：
若略說一切趣入地，應知
謂自性、安立、諸相、數取趣。
謂若趣入自性、若趣入安立、若趣入者所有諸相、若已趣入補特伽羅，如是一切總略為一，名趣入地。
云何趣入自性？謂安住種姓補特伽羅，本性成就涅槃種子。若於爾時有佛出世，生於中國，不生達須、蔑戾車中，乃至廣說初得見佛及佛弟子，往詣承事，從彼聞法得初正信、受持淨戒、攝受多聞、增長惠捨、調柔諸見。從是已後，由此法受、由此因緣，身滅壞已、度此生已，獲得六處異熟所攝殊勝諸根，能作長時轉勝正信生起依止；亦能與彼受持淨戒、攝受多聞、增長惠捨、調柔諸見，轉上、轉勝、轉復微妙為所依止。復由如是轉上、轉勝、轉復微妙信等諸法，更得其餘殊勝異熟；由此異熟，復得其餘隨順出世轉勝善法。如是展轉互為依因，互與勢力，於後後生轉轉勝進，乃至獲得最後有身。謂住於此得般涅槃，或能趣入正性離生。是名趣入。何以故？若道、若路、若正行跡，能得涅槃、能趣涅槃；彼於爾時，能昇、能入、能正行履，漸次趣向，至極究竟。是故說此名已趣入。如是名為趣入自姓。
云何建立趣入？
謂或有種姓，或有趣入，或有將成熟，或有已成熟。或有唯趣入，非將成熟，非已成熟；或有亦趣入，亦將成熟，非已成熟；或有亦趣入，亦已成熟，非將成熟；或有非趣入，非將成熟，非已成熟。
云何有種姓？謂如前說。
云何有趣入？謂住種姓補特伽羅，最初獲得昔所未得，於諸如來正覺正說法毘奈耶，所有正信、受持淨戒、攝受多聞、增長惠捨、調柔諸見。是名趣入。
云何將成熟？謂即如是已得趣入補特伽羅，除所獲得最後有身。謂住於此得般涅槃，或能趣入正性離生。從趣入後，於後後生修集諸根，轉上、轉勝、轉復微妙。是名將成熟。
云何已成熟？謂所獲得最後有身。若住於此得般涅槃，或能趣入正性離生。是名已成熟。
云何唯趣入，非將成熟，非已成熟？謂初獲得於諸如來正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；未從此後復經一生。是名唯趣入，非將成熟，非已成熟。
云何亦趣入，亦將成熟，非已成熟？謂初獲得於諸如來正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；從此已後，復經一生，或二、或多，而未獲得最後有身。謂住於此得般涅槃。餘如前說。是名亦趣入，亦將成熟，非已成熟。
云何亦趣入，亦已成熟，非將成熟？謂即如是已得趣入補特伽羅，復已獲得最後有身。若住於此得般涅槃，餘如前說。是名亦已趣入，亦已成熟，非將成熟。云何非已趣入，非將成熟，非已成熟？謂即如是有涅槃法補特伽羅，唯住種姓，而未趣入。是名非已趣入，非將成熟，非已成熟補特伽羅。然有堪能，定當趣入、當得成熟。
復有一類補特伽羅，定無堪能當得趣入、當得成熟。謂離種姓無涅槃法補特伽羅。當知如是補特伽羅無種姓故，定無堪能當得趣入及當成熟。何況當能得般涅槃。
當知此中，如是一切補特伽羅，六位所攝。何等為六？一、有堪能補特伽羅，二、成就下品善根補特伽羅，三、成就中品善根補特伽羅，四、成就上品善根補特伽羅，五、究竟方便補特伽羅，六、已到究竟補特伽羅。
云何堪能補特伽羅？謂安住種姓補特伽羅，而未獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見。是名堪能補特伽羅。
云何成就下品善根補特伽羅？謂安住種姓補特伽羅，已能獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見。是名成就下品善根補特伽羅。
云何成就中品善根補特伽羅？謂安住種姓補特伽羅，已能獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；從是已後，或經一生，或二、或多，展轉勝進，而未獲得最後有身。謂住於此能般涅槃，或能趣入正性離生。是名成就中品善根補特伽羅。
云何成就上品善根補特伽羅？謂即如是展轉勝進補特伽羅，已能獲得最後有身。若住於此能般涅槃，或能趣入正性離生。是名成就上品善根補特伽羅。
云何名為究竟方便補特伽羅？謂已獲得最後有身補特伽羅，為盡諸漏聽聞正法，或得無倒教授教誡，正修加行，而未能得遍一切種諸漏永盡，未到究竟。如是名為究竟方便補特伽羅。
云何名為已到究竟補特伽羅？謂即如是補特伽羅，為盡諸漏聽聞正法，獲得無倒教授教誡，如是如是正修加行，已能獲得遍一切種諸漏永盡，所作已辦，究竟獲得第一清涼。如是名為已到究竟補特伽羅。
當知此中，堪能種類補特伽羅，即以種姓為依為住，便能獲得下品善根，及能趣入。既趣入已，下品善根為依為住，復能獲得中品善根，以此善根而自成熟。彼於如是自成熟時，中品善根為依為住，復能獲得上品善根，已得成熟。彼由如是上品善根修集為因所得自體，復能修集轉勝資糧。由是觸證心一境性，復能趣入正性離生，證預流果、或一來果、或不還果，而未能證最勝第一阿羅漢果。如是名為究竟方便補特伽羅。若已證得一切煩惱皆悉永斷阿羅漢果，爾時名為已到究竟補特伽羅。此則顯示由初中後一切聲聞所修正行，所立六種補特伽羅。
由有種姓聲聞正行，顯示最初補特伽羅；由到究竟聲聞正行，顯示最後補特伽羅；由餘聲聞所修正行，顯示中間補特伽羅。
問：已得趣入補特伽羅，為有定量，一切時等得般涅槃？為無定量，一切時分而不齊等得般涅槃？
答：無有定量，亦非一切時分齊等得般涅槃。然隨所應，如所遇緣有差別故，而般涅槃。當知此中，或有一類極經久遠，或有一類非極久遠，或有一類最極速疾得般涅槃。謂住種姓補特伽羅，最極速疾般涅槃者，要經三生。第一生中，最初趣入；第二生中，修令成熟；第三生中，修成熟已。或即此身得般涅槃，或若不得般涅槃者，必入學位，方可夭沒，極經七有得般涅槃。
如是名為趣入安立。
云何名為已趣入者所有諸相？謂安住種姓補特伽羅纔已趣入，設轉餘生，於自大師及善說法毘奈耶中，雖復妄念。若遇世間現有惡說法毘奈耶，及有善說法毘奈耶，雖久聽聞以無量門讚美惡說法毘奈耶有勝功德，而不信解愛樂修行，亦不於彼而求出家。設暫出家，纔得趣入，尋復速疾棄捨退還。為性於彼不樂安住。如蜜生蟲置之釅酢；或如愛樂受妙欲者，置淤泥中。彼由宿世妙善因力所任持故。若暫聽聞讚美善說法毘奈耶少分功德，或全未聞。雖暫少聞，或全未聞，而能速疾信解趣入，愛樂修行，或求出家。既出家已，畢竟趣入，終無退轉。為性於此愛樂安住。如蜜生蟲置之上蜜；或如愛樂受妙欲者，置勝欲中。彼由宿世妙善因力所任持故。是名第一已得趣入補特伽羅已趣入相。
復有所餘已得趣入補特伽羅已趣入相。謂雖未得能往一切惡趣、無暇煩惱離繫，而能不生惡趣、無暇。世尊依此已得趣入補特伽羅，密意說言：若有世間上品正見，雖歷千生不墮惡趣。彼若已入上品善根，漸向成熟，爾時便能不生無暇及餘惡趣。是名第二已得趣入補特伽羅已趣入相。
復有所餘已得趣入補特伽羅已趣入相。謂暫聞佛或法或僧勝功德已，便得隨念清淨信心，引發廣大出離善法。數數緣念，融練淨心，身遂毛竪、悲泣雨淚。是名第三已得趣入補特伽羅已趣入相。
復有所餘已得趣入補特伽羅已趣入相。謂性成就猛利慚愧，於所現行諸有罪處，深生羞恥。是名第四已得趣入補特伽羅已趣入相。
復有所餘已得趣入補特伽羅已趣入相。謂於受持、讀誦、請問、思惟、觀行、求善法中，有深欲樂、猛利欲樂。是名第五已得趣入補特伽羅已趣入相。
復有所餘已得趣入補特伽羅已趣入相。謂於一切無罪事業，修集一切善品加行正方便中，能善修集，堅固發起、長時發起、決定發起。是名第六已得趣入補特伽羅已趣入相。
復有所餘已得趣入補特伽羅已趣入相。謂彼為性塵垢微薄，煩惱羸劣。雖起諸纏，而不長時相續久住。無諂無誑，能制憍慢我我所執。好取功德，憎背過失。是名第七已得趣入補特伽羅已趣入相。
復有所餘已得趣入補特伽羅已趣入相。謂能善巧藏護其心，於諸廣大所應證處不自輕蔑，不自安處無力能中，其所信解增多猛盛。是名第八已得趣入補特伽羅已趣入相。
如是等類已得趣入補特伽羅已趣入相，當知無量，我於是中已說少分。如是諸相，若有安住下品善根而趣入者，當知下品，名有間隙，未能無間，未善清淨。若有安住中品善根而趣入者，當知中品。若有安住上品善根而趣入者，當知上品，無有間隙，已能無間，已善清淨。
如是名為已得趣入補特伽羅已趣入相。成就如是趣入相者，當知墮在已趣入數。應知如是安住種姓、已得趣入補特伽羅所有眾多吉祥士相，唯佛世尊及到第一究竟弟子，以善清淨勝妙智見，現見現證。隨其種姓，隨所趣入，如應救濟。
云何名為已得趣入補特伽羅？謂或有已得趣入補特伽羅，唯已趣入，未將成熟，未已成熟，未得出離。或有亦已趣入，亦將成熟，未已成熟，未得出離。或有亦已趣入，亦已成熟，未得出離、隨欲而行。如是差別，應知如前已辨其相。
復有所餘，如種姓地說軟根等補特伽羅所有差別，今於此中，如其所應，亦當了知所有差別。
如是所說若趣入自性、若趣入安立、若已趣入者所有諸相、若已趣入補特伽羅，一切總說名趣入地。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
種姓地說「本有」的種子，趣入地說那種子怎樣「發動」上道。仍以四門攝：趣入自性·安立·〔已趣入者〕諸相·〔已趣入〕補特伽羅。名相留舊，逐句今語，不加義理、不引論、不註梵；嗢拕南壓縮處以〔〕補回所略。
趣入地·四門總標
種姓地已經說完了。什麼是趣入地？攝頌〔嗢拕南〕說：
〔頌〕若簡略說一切趣入地，應知有四門：趣入自性、趣入安立、〔已趣入者的〕諸相、〔已趣入的〕補特伽羅（數取趣）。
就是說：趣入的自性、趣入的安立、趣入者所有的諸相、以及已趣入的補特伽羅——這一切總攝為一，名為趣入地。
一、趣入自性
什麼是趣入自性？就是安住於種姓的補特伽羅，本性成就涅槃的種子。若在那時有佛出世，他又生在中國、不生在達須、蔑戾車當中，乃至廣說——最初得以見佛及佛弟子，前往承事，從他們聞法，得了最初的正信、受持淨戒、攝受多聞、增長惠捨〔施捨〕、調柔諸見。從此以後，由這「法受」〔領受正法〕、由這因緣，此身滅壞、度過此生之後，獲得六處異熟所攝的殊勝諸根，能長時作「轉勝正信」生起的依止；也能使他那受持淨戒、攝受多聞、增長惠捨、調柔諸見，轉上、轉勝、轉復微妙，而為所依止。又由這樣轉上、轉勝、轉復微妙的信等諸法，更得其餘殊勝的異熟；由這異熟，又得其餘隨順出世的轉勝善法。如此展轉互為依因、互與勢力，於後後生轉轉勝進，乃至獲得最後有身——所謂住於此〔身〕得般涅槃，或能趣入正性離生〔見道〕。這就名為趣入。
為什麼？若是「道」、若是「路」、若是「正行跡」，能得涅槃、能趣涅槃；他在那時，能昇、能入、能正行履，漸次趣向，到達至極究竟。所以說這名為已趣入。如此名為趣入自性。
二、建立趣入
什麼是建立趣入？就是說：或有〔唯〕種姓，或有趣入，或有將成熟，或有已成熟。〔合而為四句：〕或有唯趣入，非將成熟、非已成熟；或有也趣入、也將成熟，非已成熟；或有也趣入、也已成熟，非將成熟；或有非趣入、非將成熟、非已成熟。
什麼是有種姓？就如前〔種姓地〕所說。
什麼是有趣入？就是住種姓的補特伽羅，最初獲得了往昔未曾得的——對諸如來正覺正說的法與毘奈耶，所有的正信、受持淨戒、攝受多聞、增長惠捨、調柔諸見。這就名為趣入。
什麼是將成熟？就是這樣已得趣入的補特伽羅，除去「所獲得最後有身」〔那一階〕——所謂住於此得般涅槃、或能趣入正性離生〔那是已成熟〕；從趣入以後，於後後生修集諸根，轉上、轉勝、轉復微妙。這就名為將成熟。
什麼是已成熟？就是所獲得的最後有身。若住於此得般涅槃，或能趣入正性離生。這就名為已成熟。
什麼是唯趣入，非將成熟、非已成熟？就是最初獲得對諸如來正覺正說法毘奈耶所有的正信，廣說乃至調柔諸見；而未從此之後再經一生。這就名為唯趣入，非將成熟、非已成熟。
什麼是也趣入、也將成熟，非已成熟？就是最初獲得對諸如來正覺正說法毘奈耶所有的正信，廣說乃至調柔諸見；從此以後，又經一生、或二、或多，而未獲得最後有身——所謂住於此得般涅槃。其餘如前所說。這就名為也趣入、也將成熟，非已成熟。
什麼是也趣入、也已成熟，非將成熟？就是這樣已得趣入的補特伽羅，又已獲得最後有身。若住於此得般涅槃，其餘如前所說。這就名為也已趣入、也已成熟，非將成熟。什麼是非已趣入、非將成熟、非已成熟？就是這樣有涅槃法的補特伽羅，唯住種姓，而未趣入。這就名為非已趣入、非將成熟、非已成熟的補特伽羅——然而他有堪能，定當趣入、當得成熟。
又有一類補特伽羅，定無堪能當得趣入、當得成熟，就是離了種姓、無涅槃法的補特伽羅。應知這樣的補特伽羅，因無種姓，定無堪能當得趣入及當成熟，何況當能得般涅槃？
三、六位補特伽羅
應知此中，這樣一切補特伽羅，為六位所攝。哪六位？一、有堪能補特伽羅，二、成就下品善根補特伽羅，三、成就中品善根補特伽羅，四、成就上品善根補特伽羅，五、究竟方便補特伽羅，六、已到究竟補特伽羅。
什麼是堪能補特伽羅？就是安住種姓的補特伽羅，而尚未獲得最初對佛正覺正說法毘奈耶所有的正信，廣說乃至調柔諸見。這就名為堪能補特伽羅。
什麼是成就下品善根補特伽羅？就是安住種姓的補特伽羅，已能獲得最初對佛正覺正說法毘奈耶所有的正信，廣說乃至調柔諸見。這就名為成就下品善根補特伽羅。
什麼是成就中品善根補特伽羅？就是安住種姓的補特伽羅，已能獲得最初對佛正覺正說法毘奈耶所有的正信，廣說乃至調柔諸見；從此以後，或經一生、或二、或多，展轉勝進，而未獲得最後有身——所謂住於此能般涅槃，或能趣入正性離生。這就名為成就中品善根補特伽羅。
什麼是成就上品善根補特伽羅？就是這樣展轉勝進的補特伽羅，已能獲得最後有身。若住於此能般涅槃，或能趣入正性離生。這就名為成就上品善根補特伽羅。
什麼名為究竟方便補特伽羅？就是已獲得最後有身的補特伽羅，為了盡諸漏而聽聞正法，或得無顛倒的教授教誡，正修加行，而尚未能得遍一切種諸漏永盡，未到究竟。如此名為究竟方便補特伽羅。
什麼名為已到究竟補特伽羅？就是這樣的補特伽羅，為盡諸漏而聽聞正法、獲得無顛倒的教授教誡，如此這般正修加行，已能獲得遍一切種諸漏永盡，所作已辦，究竟獲得第一清涼。如此名為已到究竟補特伽羅。
應知此中：堪能種類的補特伽羅，即以種姓為依為住，便能獲得下品善根，並能趣入；既趣入已，以下品善根為依為住，又能獲得中品善根，以此善根而自成熟；他這樣自成熟時，以中品善根為依為住，又能獲得上品善根，已得成熟；他由這樣上品善根修集為因所得的自體，又能修集轉勝的資糧。由此觸證心一境性〔定〕，又能趣入正性離生，證預流果、或一來果、或不還果，而尚未能證最殊勝第一的阿羅漢果——如此名為究竟方便補特伽羅。若已證得一切煩惱皆悉永斷的阿羅漢果，那時名為已到究竟補特伽羅。這就顯示：由初、中、後一切聲聞所修的正行，所立的六種補特伽羅。
由「有種姓」的聲聞正行，顯示最初的補特伽羅；由「到究竟」的聲聞正行，顯示最後的補特伽羅；由其餘聲聞所修的正行，顯示中間的補特伽羅。
四、趣入安立（得般涅槃無定量·三生七有）
問：已得趣入的補特伽羅，是有定量、一切時都齊等地得般涅槃？還是無定量、一切時分而不齊等地得般涅槃？
答：沒有定量，也不是一切時分齊等地得般涅槃，而是隨其所應、如所遇緣有差別而般涅槃。應知此中，或有一類極經久遠，或有一類非極久遠，或有一類最極速疾得般涅槃。所謂住種姓的補特伽羅，最極速疾般涅槃的，也要經三生：第一生中，最初趣入；第二生中，修令成熟；第三生中，修成熟已——或即此身得般涅槃，或若不得般涅槃的，必入學位〔有學〕方可夭沒，至多經七有〔七番生死〕得般涅槃。
如此名為趣入安立。
五、已趣入者所有諸相（八相）
什麼名為已趣入者所有的諸相？
〔相一〕就是安住種姓的補特伽羅纔一趣入，縱使轉到別的生中，於自己的大師〔佛〕及善說的法與毘奈耶中，雖偶有妄念〔忘失〕：若遇世間現有的惡說法毘奈耶、與善說的法毘奈耶，雖久聽人以無量門讚美惡說法毘奈耶有殊勝功德，他卻不信解、不愛樂修行，也不於彼求出家；即使暫且出家，纔一趣入便很快棄捨退還——天性對那惡法不樂安住，如同蜜中所生的蟲，把牠放進釅酢〔濃醋〕裡；又如貪愛受用妙欲的人，把他放進淤泥中〔處之難安〕。他由宿世妙善因力的任持，若暫聽人讚美善說法毘奈耶的少分功德、或全然未聞，雖只暫少聞、或全未聞，卻能很快信解趣入、愛樂修行、或求出家；既出家已，畢竟趣入、終無退轉——天性對此愛樂安住，如同蜜中所生的蟲，把牠放進上等的蜜裡；又如貪愛受用妙欲的人，把他放進殊勝的妙欲中〔處之安樂〕。他由宿世妙善因力的任持。這就名為第一、已得趣入補特伽羅的已趣入相。
〔相二〕又有其餘已得趣入補特伽羅的已趣入相：就是雖未得「能往一切惡趣、無暇」的煩惱離繫〔斷盡〕，卻已能不生惡趣、無暇。世尊依這已得趣入的補特伽羅，密意說言：若有世間上品正見，雖歷千生不墮惡趣。他若已入上品善根、漸向成熟，那時便能不生無暇及其餘惡趣。這就名為第二相。
〔相三〕又有其餘相：就是暫聞佛、或法、或僧的殊勝功德，便得隨念清淨的信心，引發廣大的出離善法；數數緣念、融練淨心，身遂毛竪、悲泣雨淚。這就名為第三相。
〔相四〕又有其餘相：就是天性成就猛利的慚愧，於所現行的諸有罪處，深生羞恥。這就名為第四相。
〔相五〕又有其餘相：就是於受持、讀誦、請問、思惟、觀行、求善法之中，有深厚欲樂、猛利欲樂。這就名為第五相。
〔相六〕又有其餘相：就是於一切無罪的事業、修集一切善品加行的正方便中，能善加修集，堅固發起、長時發起、決定發起。這就名為第六相。
〔相七〕又有其餘相：就是他天性塵垢微薄、煩惱羸劣，雖起諸纏〔現行煩惱〕，卻不長時相續久住；無諂、無誑，能制伏憍慢與我我所執；好取功德、憎背過失。這就名為第七相。
〔相八〕又有其餘相：就是能善巧地藏護其心，於諸廣大所應證之處不自輕蔑，不把自己安處在「無力能」之中，他的信解增多猛盛。這就名為第八相。
如此等類，已得趣入補特伽羅的已趣入相，應知無量，我於此中已說少分。如此諸相：若有安住下品善根而趣入的，當知是下品，名「有間隙」，未能無間〔不能相續不斷〕，未善清淨；若有安住中品善根而趣入的，當知是中品；若有安住上品善根而趣入的，當知是上品，無有間隙、已能無間、已善清淨。
如此名為已得趣入補特伽羅的已趣入相。成就如此趣入相的，當知墮在「已趣入」之數。應知這樣安住種姓、已得趣入的補特伽羅，所有眾多的吉祥士相，唯有佛世尊及到第一究竟的弟子，以善清淨的勝妙智見，現見現證；隨其種姓、隨所趣入，如其所應而救濟。
六、已得趣入補特伽羅（差別）
什麼名為已得趣入補特伽羅？就是說：或有已得趣入的補特伽羅，唯已趣入，未將成熟、未已成熟、未得出離；或有也已趣入、也將成熟，未已成熟、未得出離；或有也已趣入、也已成熟，未得出離、隨欲而行。如此差別，應知如前已辨其相。
又有其餘的，如種姓地所說軟根等補特伽羅的所有差別，如今在此中，如其所應，也當了知所有差別。
如此所說：若趣入自性、若趣入安立、若已趣入者所有諸相、若已趣入補特伽羅，一切總說名為趣入地。
Where the Lineage Stage speaks of the seed that is "there from the outset," the Entry Stage speaks of how that seed is "set going" onto the path. It is still gathered under four gates: the intrinsic nature of entry · its establishment · the marks of 〔those who have entered〕 · the persons 〔who have entered〕. Terms are kept as of old, rendered clause by clause into today's language, without adding doctrine, without citing the treatises, without annotating the Sanskrit; where the summary verse (uddāna) compresses, what was abridged is restored within 〔brackets〕.
The Four Gates of the Entry Stage · General Heading
The Lineage Stage has now been fully expounded. What is the Entry Stage? The summary verse 〔uddāna〕 says:
〔Verse〕 If one states all of the Entry Stage in brief, it should be known to have four gates: the intrinsic nature of entry, the establishment of entry, the marks 〔of those who have entered〕, and the persons 〔who have entered〕 (the pudgala, "those who repeatedly take up a destiny").
That is: the intrinsic nature of entry, the establishment of entry, all the marks belonging to those who enter, and the persons who have already entered — all of this, gathered together into one, is named the Entry Stage.
One · The Intrinsic Nature of Entry
What is the intrinsic nature of entry? It is the person who abides in the lineage, in whom the seeds of nirvāṇa are constituted by their very nature. If, at that time, a Buddha has arisen in the world, and this person is furthermore born in a central country and not born among the Daśyus or the Mlecchas, and so on at length — then, for the first time, he is able to see a Buddha and the Buddha's disciples, goes forth to attend upon them, and hears the Dharma from them; and he gains, for the first time, right faith, upholds the pure precepts, takes on much learning, increases his generosity 〔giving〕, and softens his views. From then on, by this "receiving of the Dharma" 〔receiving the true Dharma〕, and by this cause and condition, once this body has perished and this life has been passed through, he obtains the excellent faculties subsumed under the maturation of the six sense-fields, faculties that can for a long time serve as the support for the arising of a "still more excellent right faith"; and they also cause his upholding of the pure precepts, his taking on of much learning, his increase of generosity, and his softening of views to turn higher, turn more excellent, and turn yet more subtle, serving thereby as the support. And by these ever higher, ever more excellent, ever more subtle phenomena of faith and the rest, he gains yet other excellent maturations; and by these maturations, he again gains yet other excellent wholesome phenomena conducive to the supramundane. In this way, serving in turn as one another's supporting cause and lending one another force, in each later and later birth he advances turn by turn, until he obtains a body in his final existence — that is, one abiding in this 〔body〕 who attains final nirvāṇa, or one who is able to enter the certainty of rightness 〔the path of seeing〕. This is named entry.
Why? Because if there is a "way," if there is a "road," if there is a "right course of conduct" that can attain nirvāṇa and can proceed toward nirvāṇa; then this person, at that time, is able to ascend, able to enter, able to conduct himself rightly along it, advancing step by step, reaching the utmost final consummation. Therefore it is said that this is named having entered. In this way is named the intrinsic nature of entry.
Two · The Establishment of Entry
What is the establishment of entry? It is stated: there is one who 〔only〕 has the lineage, there is one who has entered, there is one who is about to be ripened, and there is one who has already been ripened. 〔Combined, this makes four alternatives:〕 there is one who has only entered, who is neither about to be ripened nor already ripened; there is one who has both entered and is about to be ripened, but is not already ripened; there is one who has both entered and is already ripened, but is not about to be ripened; and there is one who has neither entered, nor is about to be ripened, nor is already ripened.
What is one who has the lineage? It is just as was stated before 〔in the Lineage Stage〕.
What is one who has entered? It is the person abiding in the lineage who, for the first time, has obtained what was never obtained in times past — namely, toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Tathāgatas, all of the right faith, upholding of the pure precepts, taking on of much learning, increase of generosity, and softening of views. This is named entry.
What is one who is about to be ripened? It is this person who has thus already gained entry, setting aside "the obtaining of a body in the final existence" 〔that one stage〕 — namely, one abiding in this who attains final nirvāṇa, or one able to enter the certainty of rightness 〔that is the already-ripened〕; who, from entry onward, in each later and later birth cultivates and gathers the faculties, so that they turn higher, turn more excellent, turn yet more subtle. This is named being about to be ripened.
What is one who is already ripened? It is the obtaining of a body in the final existence. Whether one abides in this and attains final nirvāṇa, or is able to enter the certainty of rightness. This is named being already ripened.
What is one who has only entered, who is neither about to be ripened nor already ripened? It is one who, for the first time, has obtained toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Tathāgatas all of the right faith — stated at length down to the softening of views — but who has not, from this point on, passed through even one further birth. This is named having only entered, neither about to be ripened nor already ripened.
What is one who has both entered and is about to be ripened, but is not already ripened? It is one who, for the first time, has obtained toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Tathāgatas all of the right faith — stated at length down to the softening of views — and who, from this point on, has passed through one further birth, or two, or many, but has not obtained a body in the final existence — namely, one abiding in this who attains final nirvāṇa. The rest is as stated before. This is named having both entered and being about to be ripened, but not already ripened.
What is one who has both entered and is already ripened, but is not about to be ripened? It is this person who has thus already gained entry, and who has furthermore already obtained a body in the final existence. If he abides in this and attains final nirvāṇa, the rest is as stated before. This is named having both already entered and being already ripened, but not about to be ripened. What is one who has neither already entered, nor is about to be ripened, nor is already ripened? It is such a person possessing the property of nirvāṇa who abides only in the lineage but has not yet entered. This is named the person who has neither already entered, nor is about to be ripened, nor is already ripened — yet he has the capacity, and will certainly enter and will attain ripening.
There is, further, a class of person who definitely has no capacity to attain entry or to attain ripening — namely, the person apart from the lineage, without the property of nirvāṇa. It should be known that such a person, being without the lineage, definitely has no capacity to attain entry or to attain ripening — how much less to be able to attain final nirvāṇa?
Three · The Six Classes of Person
It should be known that herein, all such persons are subsumed under six classes. Which six? First, the person with capacity; second, the person who has accomplished the lower grade of wholesome roots; third, the person who has accomplished the middle grade of wholesome roots; fourth, the person who has accomplished the higher grade of wholesome roots; fifth, the person of the final means; sixth, the person who has arrived at the final consummation.
What is the person with capacity? It is the person abiding in the lineage who has not yet obtained, for the first time, toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Buddha, all of the right faith — stated at length down to the softening of views. This is named the person with capacity.
What is the person who has accomplished the lower grade of wholesome roots? It is the person abiding in the lineage who has already been able to obtain, for the first time, toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Buddha, all of the right faith — stated at length down to the softening of views. This is named the person who has accomplished the lower grade of wholesome roots.
What is the person who has accomplished the middle grade of wholesome roots? It is the person abiding in the lineage who has already been able to obtain, for the first time, toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Buddha, all of the right faith — stated at length down to the softening of views; and who, from this point on, whether passing through one birth, or two, or many, advances turn by turn, but has not obtained a body in the final existence — namely, one abiding in this who is able to attain final nirvāṇa, or is able to enter the certainty of rightness. This is named the person who has accomplished the middle grade of wholesome roots.
What is the person who has accomplished the higher grade of wholesome roots? It is this person, thus advancing turn by turn, who has already been able to obtain a body in the final existence. If he abides in this and is able to attain final nirvāṇa, or is able to enter the certainty of rightness. This is named the person who has accomplished the higher grade of wholesome roots.
What is named the person of the final means? It is the person who has already obtained a body in the final existence, who, in order to exhaust all the contaminants, listens to the true Dharma, or gains the unerring instruction and admonition, and rightly cultivates the intensified practice, but has not yet been able to attain the utter and total exhaustion, throughout every kind, of all the contaminants — has not yet arrived at the final consummation. In this way is named the person of the final means.
What is named the person who has arrived at the final consummation? It is such a person who, in order to exhaust all the contaminants, listens to the true Dharma, gains the unerring instruction and admonition, and, cultivating the intensified practice in just this way, has already been able to attain the utter and total exhaustion, throughout every kind, of all the contaminants; whose task is done, and who has finally attained the foremost coolness. In this way is named the person who has arrived at the final consummation.
It should be known that herein: the person of the capable kind, taking the lineage itself as his support and abode, then becomes able to obtain the lower grade of wholesome roots, and is able to enter; and having entered, taking the lower grade of wholesome roots as his support and abode, he becomes able again to obtain the middle grade of wholesome roots, and by these wholesome roots ripens himself; when he has thus ripened himself, taking the middle grade of wholesome roots as his support and abode, he becomes able again to obtain the higher grade of wholesome roots, and has attained ripening; by the self-body thus obtained as fruit of cultivating and gathering the higher grade of wholesome roots, he is able again to cultivate and gather the still more excellent provisions. Thereby he touches and realizes one-pointedness of mind 〔concentration〕, and is able again to enter the certainty of rightness, realizing the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, but has not yet been able to realize the most excellent, the foremost fruit of the arhat — in this way is named the person of the final means. If he has already realized the fruit of the arhat, in which all the afflictions are wholly and forever cut off, then he is named the person who has arrived at the final consummation. This displays: the six kinds of person established by the right conduct cultivated by all the śrāvakas of the beginning, the middle, and the end.
By the right conduct of the śrāvaka "having the lineage," the first person is displayed; by the right conduct of the śrāvaka "having arrived at the final consummation," the last person is displayed; by the right conduct cultivated by the remaining śrāvakas, the intermediate persons are displayed.
Four · The Establishment of Entry (Attaining Final Nirvāṇa Has No Fixed Measure · Three Births, Seven Existences)
Question: Does the person who has already gained entry attain final nirvāṇa by a fixed measure, at all times uniformly? Or does he attain final nirvāṇa by no fixed measure, unevenly across all periods of time?
Answer: There is no fixed measure, nor is it uniformly across all periods of time that he attains final nirvāṇa; rather, he attains final nirvāṇa according to what is fitting, with differences according to the conditions met. It should be known that herein, there is one class that passes through an extremely long duration, one class that passes through a not-extremely-long duration, and one class that attains final nirvāṇa with the utmost speed. That is, of persons abiding in the lineage, even the one who attains final nirvāṇa with the utmost speed must still pass through three births: in the first birth, he enters for the first time; in the second birth, he cultivates so as to ripen; in the third birth, having cultivated to ripeness — either he attains final nirvāṇa in this very body, or, if he does not attain final nirvāṇa, he must enter the stage of the learner 〔the trainee〕 before he can pass away, and at the most passes through seven existences 〔seven rounds of birth-and-death〕 before attaining final nirvāṇa.
In this way is named the establishment of entry.
Five · All the Marks Belonging to Those Who Have Entered (the Eight Marks)
What is named all the marks belonging to those who have entered?
〔Mark One〕 It is that the person abiding in the lineage, the moment he enters, even though he passes over into another birth, in regard to his own great teacher 〔the Buddha〕 and the well-proclaimed Dharma and Vinaya, though he may on occasion have false recollection 〔forgetting〕: should he meet a badly-proclaimed Dharma and Vinaya present in the world, and a well-proclaimed Dharma and Vinaya, then, though he long hears others praise, through countless gateways, the badly-proclaimed Dharma and Vinaya as possessing excellent virtues, he still does not believe or understand it, does not delight in cultivating it, and does not seek to go forth into homelessness therein; and even if he goes forth for a while, the moment he enters he very quickly casts it off and turns back — his nature does not delight in abiding in that bad Dharma, like an insect born in honey that is placed into strong vinegar 〔thick vinegar〕; or like one who loves to enjoy fine sense-pleasures who is placed into mire 〔ill at ease therein〕. Yet, sustained by the force of the fine and wholesome causes of former lives, should he hear others for a while praise even a small portion of the virtues of the well-proclaimed Dharma and Vinaya, or hear nothing at all, then — though he hears but a little for a while, or hears nothing at all — he is able very quickly to believe, understand, and enter, to delight in cultivating it, or to seek to go forth; and having gone forth, he enters to the very end, never turning back — his nature delights in abiding therein, like an insect born in honey that is placed into the finest honey; or like one who loves to enjoy fine sense-pleasures who is placed among excellent fine sense-pleasures 〔at ease and joyful therein〕. This is sustained by the force of the fine and wholesome causes of former lives. This is named the first — the mark of entry of the person who has already gained entry.
〔Mark Two〕 There is, further, another mark of entry of the person who has already gained entry: it is that, although he has not yet gained the freedom from the bond 〔the utter cutting-off〕 of the afflictions "that can lead to all evil destinies and the unfavorable conditions," he is already able not to be born into an evil destiny or an unfavorable condition. The World-Honored One, with a hidden intent regarding this person who has already gained entry, spoke, saying: If there is right view of the higher grade in the world, then though one passes through a thousand births, one does not fall into an evil destiny. When he has already entered the higher grade of wholesome roots and gradually approaches ripening, at that time he is able not to be born into an unfavorable condition or into any other evil destiny. This is named the second mark.
〔Mark Three〕 There is, further, another mark: it is that, hearing for a while the excellent virtues of the Buddha, or the Dharma, or the Saṅgha, he gains the faith of remembrance and purity, drawing forth the vast wholesome dharmas of renunciation; and, dwelling on them again and again and refining his pure mind, his body then bristles with hair on end, and he weeps aloud with tears raining down. This is named the third mark.
〔Mark Four〕 There is, further, another mark: it is that his nature is accomplished in fierce conscience and shame, so that in regard to the places of offense that come to be enacted, he gives rise to deep shame. This is named the fourth mark.
〔Mark Five〕 There is, further, another mark: it is that, in upholding, reciting, inquiring, reflecting, contemplative practice, and seeking the wholesome Dharma, he has deep desire and delight, fierce desire and delight. This is named the fifth mark.
〔Mark Six〕 There is, further, another mark: it is that, in all blameless undertakings, and in the right means of cultivating and gathering the intensified practice of all wholesome categories, he is able to cultivate and gather well, giving rise to it firmly, giving rise to it over a long time, giving rise to it with resolve. This is named the sixth mark.
〔Mark Seven〕 There is, further, another mark: it is that his nature is thin in dust and grime, weak in affliction; even when he gives rise to the enwrappings 〔the actively-arisen afflictions〕, they do not continue and abide for a long time; he is without flattery and without deceit, able to subdue arrogance and the grasping at "I" and "mine"; he is fond of taking up virtues and averse to faults. This is named the seventh mark.
〔Mark Eight〕 There is, further, another mark: it is that he is able skillfully to store and protect his mind, does not belittle himself in regard to the vast things to be realized, does not settle himself into "being without the strength and capacity," and his faith and understanding grow abundant and fierce. This is named the eighth mark.
Marks of this kind and class, the marks of entry of the person who has already gained entry, should be known to be immeasurable; herein I have stated but a small portion. As for these marks: if there is one who abides in the lower grade of wholesome roots and enters, it should be known that he is of the lower grade, named "having gaps," not yet able to be without interval 〔not able to be unbroken and continuous〕, not yet well purified; if there is one who abides in the middle grade of wholesome roots and enters, it should be known that he is of the middle grade; if there is one who abides in the higher grade of wholesome roots and enters, it should be known that he is of the higher grade, without gaps, already able to be without interval, already well purified.
In this way is named the marks of entry of the person who has already gained entry. One who has accomplished such marks of entry, it should be known, falls within the number of "those who have entered." It should be known that, of the person thus abiding in the lineage who has already gained entry, all the many auspicious marks of a great being — these only the Buddha, the World-Honored One, and the disciples who have arrived at the foremost final consummation, with well-purified and excellent, subtle knowledge and vision, directly see and directly realize; and they succor him according to his lineage, according to what he has entered, as is fitting.
Six · The Person Who Has Already Gained Entry (Distinctions)
What is named the person who has already gained entry? It is stated: there is a person who has already gained entry who has only entered, and is not about to be ripened, not already ripened, and has not gained deliverance; there is one who has both already entered and is about to be ripened, but is not already ripened, and has not gained deliverance; there is one who has both already entered and is already ripened, but has not gained deliverance, and courses according to his wish. Distinctions such as these, it should be known, are as their marks were already discerned before.
There are, further, others: as the distinctions belonging to the persons of soft faculties and the rest, stated in the Lineage Stage, so now herein, as is fitting, all the distinctions should likewise be known.
Thus stated: whether the intrinsic nature of entry, or the establishment of entry, or all the marks belonging to those who have entered, or the persons who have already entered — all of this, stated together, is named the Entry Stage.
教學弧：種姓地說「本有」的種子為何長劫不發；趣入地接著說那顆種子怎樣「發動」上道。眼，是遁倫一句——種姓地是「性種姓」，趣入地是「習種姓」：同一顆法爾種子，遇佛聞法纔真正點著，從此展轉勝進，一路排到阿羅漢。而最動人的，是論用『蜜中的蟲』教你怎麼從裡頭認得自己已經「入」了沒有。
那顆本有的種子，憑什麼從潛伏變成上道
種姓地留下一個懸念：種子是法爾本具的，可它怎麼「發動」？趣入地一開口就接上：「安住種姓補特伽羅，本性成就涅槃種子。若於爾時有佛出世，生於中國、不生達須蔑戾車中……初得見佛及佛弟子，往詣承事，從彼聞法，得初正信、受持淨戒、攝受多聞、增長惠捨、調柔諸見」。
遁倫把這一接點得極清楚：上句「本性成就涅槃種子」是「牒前種姓地，即是性種姓」；下句「有佛出世……從彼聞法」纔是「正出趣入地體，即是習種姓」。種姓地講的是潛伏的本錢（性種），趣入地講的是這本錢遇緣點著、開始長成現行修道的那一刻（習種）。點著它的緣，是兩件外事一件內事的合攏：有佛出世、得逢善友（外），加上自己肯往詣承事、聞法生信（內）。
而且一旦點著，便不是一蹴可幾，是「展轉互為依因、互與勢力」：這一生的正信、戒、聞、捨、調見，感得來生六處所攝的殊勝諸根；殊勝諸根又作更上一層信戒聞捨的依止；如此「於後後生轉轉勝進，乃至獲得最後有身」。種子一旦發動，就像滾雪球，後後比前前更勝、更微妙。
「道、路、正行跡」——憑這三個字，才配叫「已趣入」
論自問：何以名「已趣入」？答得很有分量：「若道、若路、若正行跡，能得涅槃、能趣涅槃；彼於爾時，能昇、能入、能正行履」。遁倫把這三個字一一坐實：「道謂七方便道，路謂道品八正路等，行跡即是四聖諦觀」。——所謂趣入，不是泛泛起個善念，是真踏上了這條前聖走過的路：七方便、八正道、四諦觀。踏上了，能昇能入能行履，漸次趣向究竟，纔算「入」。
從「堪能」到阿羅漢：六個位置，一張聲聞修證的全圖
論把一切趣入的人收成「六位補特伽羅」，這其實是聲聞道從頭到尾的一張地圖。遁倫逐位點定：
一、堪能——住種姓而還沒趣入的人（本錢在，火未點）；二、成就下品善根——已得最初正信等、發了趣但還沒經生修；三、成就中品善根——已經多生修習、還沒到最後有身；四、成就上品善根——住在最後身、修入聖位了；五、究竟方便——已得最後有身，為盡諸漏正修加行，已證預流、一來、不還，卻還沒到阿羅漢；六、已到究竟——諸漏永盡、所作已辦、得第一清涼，就是阿羅漢。
論末一句把這六位的用意說破：「由初、中、後一切聲聞所修正行，所立六種補特伽羅」——一個聲聞行者，無論站在哪一格，都能在這張圖上找到自己，也看得見前路通向哪裡。
種子發動到證果，要多久——最快也得三生
那從趣入到般涅槃要多久？論說「無有定量」，隨遇緣而有久遠、不久遠、最速疾之別；而「最極速疾」的，也得「要經三生」。遁倫把這三生配上修法，是一張極具體的時程表：第一生發心修「解脫分善——五停心觀、總別念處」；第二生修念處、趣煖頂、入忍（成就）；第三生從忍起世第一法、入見道，乃至阿羅漢。就算最利根，也要三生纔走完；若中途於初果身命終，還得受七有（七番生死）方便般涅槃。種子發動之後，路仍是要一步步走的。
怎麼從裡頭認得自己「入」了——蜜中的那條蟲
這一品最耐回味的，是論教你「已趣入者」長什麼樣——而它不講大道理，講一條蟲。
論說：真趣入的人，遇到惡說的法毘奈耶，哪怕人家以無量門讚它有勝功德，他也信不進、樂不起來，連暫且出家也「尋復速疾棄捨退還」——天性對那裡頭就是住不住，「如蜜生蟲置之釅酢；或如愛樂受妙欲者，置淤泥中」。反過來，遇到善說的法毘奈耶，哪怕只暫聞少分、甚至全未聞，他卻能「速疾信解趣入，愛樂修行……畢竟趣入，終無退轉」——天性對這裡頭就是安樂，「如蜜生蟲置之上蜜；或如愛樂受妙欲者，置勝欲中」。
這比方妙在「為性」二字：蜜裡生的蟲，放進濃醋它渾身不對、放進好蜜它如魚得水——這不是它想不想，是它的「性」就如此。趣入的真假，照樣不在嘴上說得多漂亮，在你那顆心一遇善法惡法，是「自然安住」還是「自然待不住」。論自己點明：這安住，是「由宿世妙善因力所任持」——是種子發動後養成的性向，做不得假。
論隨後又補了七種相，都是同一條蟲的不同看相：聞佛法僧功德便「身遂毛竪、悲泣雨淚」；天性「猛利慚愧」，於有罪處深生羞恥；於受持讀誦思惟求善法「有深欲樂、猛利欲樂」；於無罪善業「堅固、長時、決定發起」；「塵垢微薄、煩惱羸劣」，雖起煩惱不久住，無諂無誑、能制憍慢我執；又能「善巧藏護其心」，於廣大所應證處不自輕蔑。八相而下，論收一句尺度：安住下品善根而趣入的，叫「有間隙、未善清淨」；上品善根而趣入的，纔「無有間隙、已能無間、已善清淨」。同是「入」，深淺仍分三等。
論末更留一句溫厚的提醒：這些「吉祥士相」，旁人未必看得準，「唯佛世尊及到第一究竟弟子，以善清淨勝妙智見，現見現證」——誰真入了、入到哪一層，究竟是佛眼的事。
承衍
趣入地立的是種子的「發動」：種姓地的性種，至此遇佛聞法而成習種，循七方便、八正、四諦之道路正行跡，於後後生展轉勝進。它把聲聞修證排成六位（堪能→下中上品善根→究竟方便→已到究竟）、配出三生七有的時程，又以「蜜生蟲」之喻立下「為性安住」的趣入驗相。種子既已趣入，依劣勝二緣修世間、出世間道而求出離，是出離地所承；其「四善根（煖頂忍世第一）→見道」之方便、「五停心·念處」之初修，後於三摩呬多地與出離地廣開。一顆法爾種子，種姓地說其「有」，趣入地說其「動」，出離地說其「成」——聲聞道的三節，於初瑜伽處次第立定。
Teaching arc: The Lineage Stage left a suspense — the seed is naturally, inherently possessed, yet how does it "get set going"? — and the Entry Stage, at its very first breath, takes it up. The point of the eye is a single line from Dunlun: the Lineage Stage is the "lineage of nature," the Entry Stage is the "lineage of practice" — one and the same seed that exists by its very nature, only truly kindled upon meeting a Buddha and hearing the Dharma, and from there advancing turn by turn, ranged all the way up to the arhat. And most moving of all, the treatise uses "the insect in honey" to teach you how to recognize, from the inside, whether you yourself have "entered" or not.
That Seed, There from the Outset — What Makes It Turn from Latent into Setting Out on the Path?
The Lineage Stage left one suspense: the seed is possessed by its very nature — yet how does it "get set going"? The Entry Stage, opening its mouth, takes it straight up: "The person abiding in the lineage, in whom the seeds of nirvāṇa are constituted by their very nature. If, at that time, a Buddha has arisen in the world, and he is born in a central country and not born among the Daśyus or Mlecchas … for the first time he is able to see a Buddha and the Buddha's disciples, goes forth to attend upon them, hears the Dharma from them, and gains, for the first time, right faith, upholds the pure precepts, takes on much learning, increases his generosity, and softens his views".
Dunlun makes this junction exceedingly clear: the upper clause, "in whom the seeds of nirvāṇa are constituted by their very nature," is "a recalling of the preceding Lineage Stage — namely, the lineage of nature"; the lower clause, "a Buddha has arisen in the world … hears the Dharma from them," is only then "properly setting forth the substance of the Entry Stage — namely, the lineage of practice". What the Lineage Stage spoke of is the latent capital (the lineage of nature); what the Entry Stage speaks of is the moment when this capital, meeting its conditions, is kindled, and begins to grow into the practice of the path in actual operation (the lineage of practice). The conditions that kindle it are the coming-together of two outer matters and one inner matter: a Buddha's arising in the world, and the meeting with good friends (outer), plus one's own willingness to go forth and attend, to hear the Dharma and give rise to faith (inner).
And once it is kindled, it is not accomplished at a single stroke; it is "serving in turn as one another's supporting cause and lending one another force": this life's right faith, precepts, learning, generosity, and softened views bring about, in the coming life, the excellent faculties subsumed under the six sense-fields; and these excellent faculties in turn serve as the support for a still higher layer of faith, precepts, learning, and generosity. Thus, "in each later and later birth he advances turn by turn, until he obtains a body in his final existence". Once the seed is set going, it is like a rolling snowball, each later stage more excellent and more subtle than each earlier one.
"Way, Road, Right Course of Conduct" — Only by These Three Words Does One Deserve to Be Called "Having Entered"
The treatise asks itself: why is it named "having entered"? Its answer carries real weight: "If there is a way, if there is a road, if there is a right course of conduct that can attain nirvāṇa and proceed toward nirvāṇa; then this person, at that time, is able to ascend, able to enter, able to conduct himself rightly along it". Dunlun makes each of these three words solid: "'Way' means the path of the seven means; 'road' means the eight right roads of the factors of the path and the like; 'right course' is the contemplation of the four noble truths". — So entry is not the vague raising of some wholesome thought; it is truly setting foot on this road that the former sages have walked: the seven means, the eightfold right path, the contemplation of the four truths. Having set foot on it, able to ascend, to enter, to conduct oneself along it, advancing step by step toward the consummation — only then does it count as "entry."
From "Capacity" to Arhat: Six Positions, a Full Map of the Śrāvaka Path from First to Last
The treatise gathers all who enter into "six classes of person," and this is in fact a map of the śrāvaka path from beginning to end. Dunlun fixes each position in turn:
One, capacity — the person who abides in the lineage but has not yet entered (the capital is there, the fire not yet kindled); two, accomplished in the lower grade of wholesome roots — has gained the first right faith and the rest, has set out toward entry but has not yet passed through births in cultivation; three, accomplished in the middle grade of wholesome roots — has already cultivated through many births, but has not yet reached the body of the final existence; four, accomplished in the higher grade of wholesome roots — abides in the final body, has cultivated his way into the stage of the sage; five, the final means — has already obtained a body in the final existence, and, in order to exhaust all the contaminants, rightly cultivates the intensified practice, has already realized stream-entry, once-returning, and non-returning, but has not yet arrived at arhatship; six, arrived at the final consummation — the contaminants forever exhausted, the task done, the foremost coolness attained — this is the arhat.
The treatise's closing line lays bare the intent of these six positions: "By the right conduct cultivated by all the śrāvakas of the beginning, the middle, and the end, the six kinds of person are established" — a śrāvaka practitioner, no matter which square he stands upon, can find himself on this map, and can also see where the road ahead leads.
From the Seed Being Set Going to Realizing the Fruit — How Long? Even the Fastest Takes Three Births
So, from entry to final nirvāṇa, how long does it take? The treatise says there is "no fixed measure," with differences of long, not-long, and utmost-speed according to the conditions met; and even the "utmost speed" one must still "pass through three births". Dunlun matches these three births to the methods of cultivation, and it makes for an exceedingly concrete timetable: in the first birth, one gives rise to the aspiration and cultivates the "wholesome roots of the portion conducive to liberation — the five settling contemplations of the mind, and the general and particular foundations of mindfulness"; in the second birth, one cultivates the foundations of mindfulness, proceeds to warmth and summit, and enters acceptance (accomplishment); in the third birth, from acceptance one gives rise to the supreme worldly dharma, enters the path of seeing, and so on up to the arhat. Even the sharpest of faculties must still take three births to walk the whole way; and if one dies midway, at the body of the first fruit, one must still undergo seven existences (seven rounds of birth-and-death) before attaining final nirvāṇa by the means. Once the seed is set going, the road must still be walked step by step.
How to Recognize, from the Inside, That You Have "Entered" — That Insect in the Honey
The most savorable thing in this chapter is that the treatise teaches you what "one who has entered" looks like — and it does not preach some grand principle; it speaks of an insect.
The treatise says: one who has truly entered, meeting a badly-proclaimed Dharma and Vinaya, even though others praise it through countless gateways as possessing excellent virtue, still cannot believe it in, cannot delight in it, and even if he goes forth for a while, he "very quickly casts it off and turns back" — his nature simply cannot abide there, "like an insect born in honey placed into strong vinegar; or like one who loves to enjoy fine sense-pleasures, placed into mire". Conversely, meeting a well-proclaimed Dharma and Vinaya, even if he hears but a small portion for a while, or even hears nothing at all, he is yet able to "very quickly believe, understand, and enter, delighting in cultivating it … entering to the very end, never turning back" — his nature is simply at ease there, "like an insect born in honey placed into the finest honey; or like one who loves to enjoy fine sense-pleasures, placed among excellent fine sense-pleasures".
The wonder of this figure lies in the two words "by nature": an insect born in honey, placed into thick vinegar, is wrong in every fiber; placed into fine honey, it is like a fish in water — this is not a matter of what it wants, but of how its "nature" simply is. The truth or falsity of entry, likewise, is not in how beautifully one talks, but in whether that mind of yours, the moment it meets the wholesome Dharma or the bad Dharma, "naturally abides" or "naturally cannot stay." The treatise itself makes the point plain: this abiding is "sustained by the force of the fine and wholesome causes of former lives" — it is a disposition formed after the seed was set going, and it cannot be faked.
The treatise then adds seven more marks, all of them different aspects of the appearance of the same one insect: hearing the virtues of the Buddha, Dharma, and Saṅgha, his "body bristles with hair on end, he weeps aloud with tears raining down"; his nature is of "fierce conscience and shame," giving rise to deep shame in the places of offense; in upholding, reciting, reflecting, and seeking the wholesome Dharma he "has deep desire and delight, fierce desire and delight"; in blameless wholesome undertakings he "gives rise to it firmly, over a long time, with resolve"; he is "thin in dust and grime, weak in affliction," and though afflictions arise they do not abide long, and he is without flattery, without deceit, able to subdue arrogance and the grasping at self; and he is able to "skillfully store and protect his mind," not belittling himself in regard to the vast things to be realized. Having set down these eight marks, the treatise closes with one line of measure: one who abides in the lower grade of wholesome roots and enters is called "having gaps, not yet well purified"; only one who abides in the higher grade of wholesome roots and enters is "without gaps, already able to be without interval, already well purified". Though it is the same "entry," the depth still divides into three grades.
The treatise leaves one warm and generous reminder at its end: these "auspicious marks of a great being" others may not be able to judge accurately — "only the Buddha, the World-Honored One, and the disciples who have arrived at the foremost final consummation, with well-purified and excellent, subtle knowledge and vision, directly see and directly realize" — who has truly entered, and to what depth, is in the end a matter for the Buddha's eye.
Carrying Forward
What the Entry Stage establishes is the "setting going" of the seed: the lineage-of-nature seed of the Lineage Stage, here, upon meeting a Buddha and hearing the Dharma, becomes the lineage of practice, and along the way and right course of the seven means, the eightfold path, and the four truths, advances turn by turn in each later and later birth. It arranges śrāvaka cultivation-and-realization into six positions (capacity → lower, middle, higher grades of wholesome roots → the final means → arrived at the final consummation), lays out the timetable of three births and seven existences, and, by the figure of "the insect born in honey," sets down the verifying mark of entry as "abiding by nature." Once the seed has entered, cultivating the mundane and supramundane paths in dependence on the two conditions, inferior and superior, in the quest for deliverance, is what the Deliverance Stage takes up; its means of "the four roots of penetration (warmth, summit, acceptance, supreme worldly dharma) → the path of seeing," and its first cultivation of "the five settling contemplations of the mind · the foundations of mindfulness," are later opened out at length in the Stage of Meditative Equipoise and the Deliverance Stage. One seed, there by its very nature: the Lineage Stage speaks of its "being," the Entry Stage speaks of its "moving," the Deliverance Stage speaks of its "completion" — the three joints of the śrāvaka path, set in sequence within the First Yoga-Station.
考據Apparatus
趣入地古德：遁倫《論記》專釋〔T42 0432b23–0433a22〕（含備師·泰師）；窺基《略纂》於趣入地闕釋——其抄自種姓地末（0110a15）逕接出離地（0110a16「第二十二卷抄」·指論本卷22 出世間離欲），跳過趣入地全章，據實標闕。最勝子《釋》無逐句專釋。
一、科判定位
| 科判系統 | 此地之位 |
|---|---|
| 玄奘 T1579 本地分十七地 | 第十三聲聞地·初瑜伽處·趣入地第二（種姓地之次）〔T30 0399b19〕 |
| 論文自身（趣入地嗢拕南） | 四門攝趣入：自性·安立·〔已趣入者〕諸相·〔已趣入〕補特伽羅（數取趣）〔T30 0399b〕 |
| 遁倫《論記》 | 「趣入地中，先結前問後，後對問正釋。正釋有三：初頌及長行開別四門；次依門解；後總結之」〔T42 0432b23〕 |
| 窺基《略纂》 | 闕（抄跳過趣入地全章，種姓地→出離地）〔T43 0110a15→0110a16〕 |
二、異譯·經內平行對勘
- 異譯：真諦《十七地論》漢傳僅存卷1–3，不涵卷21 趣入地，漢無傳本（佚）·從闕。
- 經內平行：攝決擇分有聲聞地決擇〔T30 0669b 起〕，其重決以「種種界性」決種姓差別為主（見種姓地考據目二）；趣入地之「趣入次第·六位」無逐條經內專決擇可對。
校勘（大正原書校記全枚舉）
本子段（0399b19–0401c13）大正原書校記共 10 條（異讀 異本異讀；此段 <app> 校勘元素雖未逐條標出，原書校記仍以註記形式收錄——「校勘元素零」不等於「無校記」）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印），並錄備考、不升定本案（無古德牒文＋義理雙證支持異讀者）。全枚舉如下：
| 註號 | 頁行 | 底本【大】 | 異讀（校本） | 語境 |
|---|---|---|---|---|
| 0399002 | 0399b19 | （本地…三）十字【大】 | 〔－〕【明】 | 〔本地分中聲聞地第十三·地題〕 |
| 0399003 | 0399b20 | 地【大】 | 地品【宋】＊【元】＊【明】＊ | 〔趣入地第二·地題〕 |
| 0399004 | 0399b23 | 性【大】 | 姓【聖】 | 〔自性、安立、諸相、數取趣〕 |
| 0399005 | 0399c14 | 昇【大】 | 升【聖】 | 〔昇、能入、能正行履〕 |
| 0401001 | 0401a03 | 釅【大】 | 嚴【聖】 | 〔釅酢·蜜生蟲喻〕 |
| 0401002 | 0401a03 | 愛【大】 | 受【宋】＊【元】＊【明】＊ | 〔愛樂受妙欲者·蜜生蟲喻〕 |
| 0401003 | 0401a04 | 任【大】 | 住【元】＊ | 〔任持故·蜜生蟲喻〕 |
| 0401004 | 0401a13 | 惡【大】 | 要【宋】【元】【明】 | 〔惡趣、無暇煩惱離繫〕 |
| 0401005 | 0401b12 | 盛【大】 | 威【宋】【元】【明】 | 〔第八已得趣入補特伽羅〕 |
| 0401006 ★ | 0401c02 | 辦【大】 | 辨【CB】【麗-CB】（CBETA 承作·底本從之）；辯【宋】【元】【明】【聖】 | 〔前已辨其相·總結趣入地〕 |
附註：帶＊之校語係大正原欄星標，照錄；0401006〔0401c02〕係 CBETA 底本改字點——底本承 CBETA 作「辨」（麗本同），大正原印「辦」，宋元明聖本作「辯」，三讀並錄（底本從 CBETA 承字）；另有大正編者原註（卷末聖本題記·非藏本異讀·不計入 10 條）：0401007〔此下聖本有光明皇后願文〕，唯錄不採。
三、聖教義之經據（眼·中——上品正見不墮惡趣）
趣入地以「習種姓發動·展轉勝進至最後有身」立趣入，其核心教證為論本自引之世尊密意說：
上品正見·歷千生不墮惡趣（經據·論自引）——「世尊依此已得趣入補特伽羅，密意說言：若有世間上品正見，雖歷千生不墮惡趣」〔T30 0400c〕。遁倫釋：此謂「住種姓人暫起趣入發心，即得惡趣非擇滅者……若至忍位此即定得；彼若已入忍上品位斷，向成就不生無暇及餘惡趣」〔T42 0433a09〕——即以「惡趣非擇滅」釋「不墮惡趣」。
四、諸家異釋（古德·唯錄不判）
趣入自性＝習種姓（遁倫·承種姓地性種）
〔T42 0432b25–c07〕：
「解初門中，謂安住種姓補特伽羅本性成就涅槃種子者，牒前種姓地，即是性種姓。」 「若於爾時有佛出世，生於中國等下，正出趣入地體，即是習種姓：就中有二——一、是有漏，能生見道已前七方便行；二、是無漏，能生見道已去諸無漏行。」 〔道路正行跡〕「道謂七方便道，路謂道品八正路等，行跡即是四聖諦觀……能引方便道、能入八正路、能履四諦跡，故能漸次乃至究竟。」
六位補特伽羅（遁倫·逐位定相）
〔T42 0432c20〕：
「六位者：一、住種姓未趣入人；二、成下品善根者，雖已發趣未經生修；三、中品善根者，已經生修未至最後入聖身；四、上品善根者，住彼最後修入聖身；五、究竟方便者，從於初果進斷修未得羅漢；六、已到究竟，即阿羅漢。」
速疾般涅槃·三生（遁倫·配四善根）
〔T42 0432c28–0433a08〕：
「最極速疾得般涅槃者，要經三生：第一生中，發心修習解脫分善，謂五停心觀、總別念處；第二生中，復修念處，從總念處修趣煖頂，或入下忍、或入中忍，名為成就；第三生中，復從下忍或從中忍起增上忍、世間第一，入於見道，乃至究竟阿羅漢果……於初果身命終受生，受於七有，方便般涅槃。」
諸師
〔T42 0432c12·0432c15·0432c25〕：
備師：「要待善知識……今佛及弟子名善知識。又若准善生經，由值佛及阿伽膩宅天，殖勝〔解〕脫分。」；又評「前之八人，唯在於前種、趣二攝……雖有此解，不順於文。」 泰師：「得順道勝身，名殊勝諸根。」
〔按目：備＝備師、泰＝泰師、皆古德；本目唯錄古德異釋與頁錨，不判可否。趣入地遁倫專釋，景／基於此段無釋，窺基略纂闕。〕
五、術語（漢／古德傳梵·發音輔助）
| 漢 | 傳梵（音寫·發音輔助） | 義 |
|---|---|---|
| 補特伽羅 | pudgala | 數取趣（有情） |
| 正性離生 | — | 入見道·離異生（凡夫）性 |
| 七有 | — | 七番生死（極七返有） |
| 解脫分善根 | — | 順解脫分·趣涅槃之初善根 |
| 四善根 | — | 煖·頂·忍·世第一（順決擇分·見道前方便） |
| 五停心 | — | 不淨·慈愍·緣起·界差別·數息（趣入所修觀·遁倫配第一生） |
| 心一境性 | cittaikāgratā | 定（觸證而趣正性離生） |
| 預流·一來·不還·阿羅漢 | — | 四沙門果（六位之上品→已到究竟） |
梵僅古德音寫；無古德音寫者從闕，不據現代校本擬補。
六、譬喻·修辭
蜜生蟲·愛欲者（樂住／不樂住之喻）〔T30 0400c–0401a·原文〕——此喻論文自立，古德無專釋，據實錄原文：
〔不樂惡法〕「如蜜生蟲置之釅酢；或如愛樂受妙欲者，置淤泥中。」 〔樂住善法〕「如蜜生蟲置之上蜜；或如愛樂受妙欲者，置勝欲中。」 喻體＝蜜中所生之蟲（置酢／置蜜）·貪欲者（置淤泥／置勝欲）；喻依＝已趣入者之於惡說法／善說法毘奈耶；所顯義＝由宿世妙善因力任持，於惡法處之難安、於善法處之樂住——趣入者之「為性愛樂安住」與「速疾棄捨退還」之別。
七、互讀（承衍）
- 本地分內：種姓地（明性種姓）→ 趣入地（明習種姓·種子遇緣發動；遁倫「牒前種姓地，即是性種姓」「正出趣入地體，即是習種姓」〔T42 0432b25·b27〕）→ 出離地（依劣勝二緣修世間出世間道而出離）。
- 修證階位：趣入「六位補特伽羅」（堪能→下／中／上品善根→究竟方便→已到究竟）即聲聞修證之全程；「究竟方便」攝預流／一來／不還、「已到究竟」即阿羅漢〔T30 0400b〕；其「四善根（煖頂忍世第一）→見道」之方便道，後於三摩呬多地、出離地廣修。
八、校本定位
- 底本：CBETA T30n1579 卷21·趣入地 0399b19–0401c13。
- 古德頁錨：遁倫《論記》T42 0432b23–0433a22。窺基《略纂》趣入地闕釋〔抄 0110a15→0110a16 種姓地逕接出離地〕。最勝子 T1580 無逐句專釋。
- 校勘：趣入地段（0399b19–0401c13）大正原書校記 10 條全枚舉（目二(三)·底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）·無升定本案）；內含 CBETA 底本改字點一（0401006 辨／辦·兩讀並錄）；卷末聖本題記一（0401007 願文·唯錄不採）；真諦卷21 佚從闕。
Ancient masters for the Entry Stage: Dunlun's Notes gives a dedicated gloss 〔T42 0432b23–0433a22〕 (including Master Bei and Master Tai); Kuiji's Concise Compendium lacks a gloss on the Entry Stage — its transcription, from the end of the Lineage Stage (0110a15), passes straight to the Deliverance Stage (0110a16, "the transcription of fascicle twenty-two," referring to fascicle 22 of the treatise, on supramundane freedom-from-desire), skipping the entire Entry-Stage chapter; recorded as absent per the fact. Jinaputra's Commentary has no clause-by-clause dedicated gloss.
I. Doctrinal-Outline Placement
| Outline system | Placement of this stage |
|---|---|
| Xuanzang T1579, the seventeen stages of the Basic Section | The thirteenth Śrāvaka Stage · First Yoga-Station · the Entry Stage, second (following the Lineage Stage) 〔T30 0399b19〕 |
| The treatise's own text (the Entry-Stage uddāna) | Four gates gather entry: intrinsic nature · establishment · the marks 〔of those who have entered〕 · the persons 〔who have entered〕 (the pudgala, those who repeatedly take up a destiny) 〔T30 0399b〕 |
| Dunlun's Notes | 「趣入地中，先結前問後，後對問正釋。正釋有三：初頌及長行開別四門；次依門解；後總結之」 tr. "In the Entry Stage, first it concludes the preceding and poses the question, then it answers the question and expounds properly. The proper exposition has three parts: first the verse and prose open out the four gates separately; next it explains gate by gate; last it concludes it all together." 〔T42 0432b23〕 |
| Kuiji's Concise Compendium | Absent (the transcription skips over the entire Entry-Stage chapter, Lineage Stage → Deliverance Stage) 〔T43 0110a15→0110a16〕 |
II. Alternate Translations · Collation of In-Treatise Parallels
- Alternate translation: Paramārtha's Treatise on the Seventeen Stages survives in Chinese transmission only for fascicles 1–3, and does not cover fascicle 21, the Entry Stage; there is no transmitted Chinese witness (lost) · left blank.
- In-treatise parallel: the Section on Ascertainment has an ascertainment of the Śrāvaka Stage 〔T30 0669b onward〕, whose re-ascertainment focuses mainly on ascertaining the distinctions of lineage by "the natures of the various elements" (see Heading II of the Lineage-Stage apparatus); for the Entry Stage's "sequence of entry · the six positions," there is no clause-by-clause dedicated in-treatise ascertainment to collate against.
Collation (full enumeration of the Taishō base text's collation notes)
This sub-span (0399b19–0401c13) carries in all 10 collation notes in the Taishō base text (witness variant readings; although this span's <app> collation elements are not marked out clause by clause, the base text's collation notes are nonetheless recorded in note form — "zero collation elements" does not equal "no collation notes."). The base follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); variants are recorded alongside for the record, and none rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant). Fully enumerated below:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0399002 | 0399b19 | （本地…三）十字【大】 | 〔－〕【明】 | 〔the chapter title of the Basic Section, the Śrāvaka Stage, the thirteenth · stage title〕 |
| 0399003 | 0399b20 | 地【大】 | 地品【宋】＊【元】＊【明】＊ | 〔the Entry Stage, second · stage title〕 |
| 0399004 | 0399b23 | 性【大】 | 姓【聖】 | 〔intrinsic nature, establishment, the marks, the pudgala〕 |
| 0399005 | 0399c14 | 昇【大】 | 升【聖】 | 〔able to ascend, able to enter, able to conduct oneself rightly along it〕 |
| 0401001 | 0401a03 | 釅【大】 | 嚴【聖】 | 〔strong vinegar · the honey-insect figure〕 |
| 0401002 | 0401a03 | 愛【大】 | 受【宋】＊【元】＊【明】＊ | 〔one who loves to enjoy fine sense-pleasures · the honey-insect figure〕 |
| 0401003 | 0401a04 | 任【大】 | 住【元】＊ | 〔sustained by · the honey-insect figure〕 |
| 0401004 | 0401a13 | 惡【大】 | 要【宋】【元】【明】 | 〔the evil destinies, the freedom from the bond of the afflictions of the unfavorable conditions〕 |
| 0401005 | 0401b12 | 盛【大】 | 威【宋】【元】【明】 | 〔the eighth mark of the person who has already gained entry〕 |
| 0401006 ★ | 0401c02 | 辦【大】 | 辨【CB】【麗-CB】(the reading CBETA follows · the base text follows it); 辯【宋】【元】【明】【聖】 | 〔as their marks were already discerned before · the general conclusion of the Entry Stage〕 |
Note: collation glosses bearing ＊ are the Taishō's own asterisked marginal marks, reproduced as such; 0401006 〔0401c02〕 is a CBETA base-text character-change point — the base text follows CBETA reading 「辨」 (the Korean edition agrees), the Taishō's original print reads 「辦」, and the Song, Yuan, Ming, and Sheng editions read 「辯」; all three readings are recorded, with the base following the CBETA character-reading. There is, further, one original editorial note of the Taishō editors (a Sheng-edition colophon at the end of the fascicle · not a canonical-witness variant · not counted among the 10 notes): 0401007 〔below this the Sheng edition has the votive text of Empress Kōmyō〕, which is recorded only, not adopted.
III. Scriptural Grounds for the Sacred-Teaching Meaning (the Point of the Eye · Middle — Higher-Grade Right View Does Not Fall into an Evil Destiny)
The Entry Stage establishes entry by "the lineage of practice being set going · advancing turn by turn to the body of the final existence," and its core scriptural attestation is the World-Honored One's utterance of hidden intent cited by the treatise itself:
Higher-grade right view · passing through a thousand births yet not falling into an evil destiny (scriptural ground · cited by the treatise itself) — 「世尊依此已得趣入補特伽羅，密意說言：若有世間上品正見，雖歷千生不墮惡趣」 tr. "The World-Honored One, with a hidden intent regarding this person who has already gained entry, spoke, saying: If there is right view of the higher grade in the world, then though one passes through a thousand births, one does not fall into an evil destiny." 〔T30 0400c〕. Dunlun glosses: this means "the person abiding in the lineage who for a while gives rise to the entry-aspiration then gains the non-analytical cessation of the evil destinies … if he reaches the stage of acceptance, this is then definitely gained; if he has already entered the higher-grade cutting-off of the acceptance stage, he heads toward accomplishing non-birth into the unfavorable conditions and the remaining evil destinies" 〔T42 0433a09〕 — that is, he glosses "does not fall into an evil destiny" by "the non-analytical cessation of the evil destinies."
IV. The Explanations of the Various Masters (the Ancients · Recorded Only, Not Adjudicated)
The intrinsic nature of entry = the lineage of practice (Dunlun · following the lineage-of-nature seed of the Lineage Stage)
〔T42 0432b25–c07〕:
「解初門中，謂安住種姓補特伽羅本性成就涅槃種子者，牒前種姓地，即是性種姓。」 tr. "In explaining the first gate — 'the person abiding in the lineage, in whom the seeds of nirvāṇa are constituted by their very nature' — this recalls the preceding Lineage Stage, namely the lineage of nature." 「若於爾時有佛出世，生於中國等下，正出趣入地體，即是習種姓：就中有二——一、是有漏，能生見道已前七方便行；二、是無漏，能生見道已去諸無漏行。」 tr. "From 'if, at that time, a Buddha has arisen in the world, and he is born in a central country' and the rest downward, it properly sets forth the substance of the Entry Stage, namely the lineage of practice: herein there are two — first, that which is contaminated, able to produce the seven-means conduct before the path of seeing; second, that which is uncontaminated, able to produce the various uncontaminated conducts from the path of seeing onward." 〔道路正行跡 · way, road, right course〕「道謂七方便道，路謂道品八正路等，行跡即是四聖諦觀……能引方便道、能入八正路、能履四諦跡，故能漸次乃至究竟。」 tr. "'Way' means the path of the seven means, 'road' means the eight right roads of the factors of the path and the like, 'right course' is the contemplation of the four noble truths … able to draw forth the path of means, able to enter the eightfold right road, able to tread the course of the four truths, and so able to advance step by step up to the consummation."
The six classes of person (Dunlun · fixing the mark of each position)
〔T42 0432c20〕:
「六位者：一、住種姓未趣入人；二、成下品善根者，雖已發趣未經生修；三、中品善根者，已經生修未至最後入聖身；四、上品善根者，住彼最後修入聖身；五、究竟方便者，從於初果進斷修未得羅漢；六、已到究竟，即阿羅漢。」 tr. "The six positions: first, the person abiding in the lineage who has not yet entered; second, the one accomplished in the lower grade of wholesome roots, who, though he has already set out toward entry, has not yet passed through births in cultivation; third, the one of the middle grade of wholesome roots, who has already passed through births in cultivation but has not yet reached the final body of entering the sage; fourth, the one of the higher grade of wholesome roots, who abides in that final body and cultivates his way into the sage; fifth, the one of the final means, who, from the first fruit, advances in cutting-off and cultivating but has not yet gained arhatship; sixth, the one arrived at the final consummation, namely the arhat."
Attaining final nirvāṇa with the utmost speed · three births (Dunlun · matched to the four roots of penetration)
〔T42 0432c28–0433a08〕:
「最極速疾得般涅槃者，要經三生：第一生中，發心修習解脫分善，謂五停心觀、總別念處；第二生中，復修念處，從總念處修趣煖頂，或入下忍、或入中忍，名為成就；第三生中，復從下忍或從中忍起增上忍、世間第一，入於見道，乃至究竟阿羅漢果……於初果身命終受生，受於七有，方便般涅槃。」 tr. "The one who attains final nirvāṇa with the utmost speed must pass through three births: in the first birth, he gives rise to the aspiration and cultivates the wholesome roots of the portion conducive to liberation — namely the five settling contemplations of the mind, and the general and particular foundations of mindfulness; in the second birth, he further cultivates the foundations of mindfulness, and from the general foundation of mindfulness cultivates on to warmth and summit, entering either lower acceptance or middle acceptance, which is named accomplishment; in the third birth, he further, from lower acceptance or from middle acceptance, gives rise to higher acceptance and the supreme worldly [dharma], enters the path of seeing, and so on up to the ultimate fruit of the arhat … one who dies at the body of the first fruit and takes rebirth undergoes seven existences before attaining final nirvāṇa by the means."
The various masters
〔T42 0432c12 · 0432c15 · 0432c25〕:
Master Bei: 「要待善知識……今佛及弟子名善知識。又若准善生經，由值佛及阿伽膩宅天，殖勝〔解〕脫分。」 tr. "One must await a good friend … here the Buddha and his disciples are named good friends. And, if one follows the Sujāta Sūtra, it is by meeting a Buddha and the Akaniṣṭha-abode gods that one plants the portion conducive to excellent [understanding and] liberation." He further remarks: 「前之八人，唯在於前種、趣二攝……雖有此解，不順於文。」 tr. "The preceding eight persons are subsumed only under the two earlier [categories], lineage and entry … although there is this explanation, it does not accord with the text." Master Tai: 「得順道勝身，名殊勝諸根。」 tr. "Gaining the excellent body that accords with the path is named the excellent faculties."
〔Heading note: Bei = Master Bei, Tai = Master Tai, both ancient masters; this heading records only the ancient masters' differing explanations and their page-anchors, without adjudicating right or wrong. For the Entry Stage, Dunlun gives a dedicated gloss; Jing and Ji have no gloss on this span; Kuiji's Concise Compendium is absent.〕
V. Terminology (漢 / ancient-master-transmitted Sanskrit · pronunciation aid)
| 漢 | Transmitted Sanskrit (transliteration · pronunciation aid) | Sense |
|---|---|---|
| 補特伽羅 | pudgala | Those who repeatedly take up a destiny (a sentient being) |
| 正性離生 | — | Entering the path of seeing · departing from the nature of the ordinary being (the worldling) |
| 七有 | — | Seven rounds of birth-and-death (at most seven returns of existence) |
| 解脫分善根 | — | The portion conducive to liberation · the first wholesome roots proceeding toward nirvāṇa |
| 四善根 | — | Warmth · summit · acceptance · supreme worldly [dharma] (the portion conducive to penetration · the means before the path of seeing) |
| 五停心 | — | The impure · the loving-kind · dependent origination · the difference of elements · the counting of breaths (the contemplations cultivated for entry · Dunlun matches these to the first birth) |
| 心一境性 | cittaikāgratā | Concentration (touched and realized, then proceeding to the certainty of rightness) |
| 預流·一來·不還·阿羅漢 | — | The four fruits of the renunciant (from the higher grade of the six positions → arrived at the final consummation) |
The Sanskrit is only the ancient-master transliteration; where there is no ancient-master transliteration, it is left blank, and no reconstruction is drawn from modern critical editions.
VI. Similes · Rhetoric
The insect in honey · one who loves sense-pleasures (the figure of abiding-with-delight / not-abiding) 〔T30 0400c–0401a · source text〕 — this figure is the treatise's own; the ancient masters give no dedicated gloss; the source text is recorded per the fact:
〔not delighting in the bad Dharma〕 「如蜜生蟲置之釅酢；或如愛樂受妙欲者，置淤泥中。」 tr. "like an insect born in honey placed into strong vinegar; or like one who loves to enjoy fine sense-pleasures, placed into mire." 〔abiding-with-delight in the wholesome Dharma〕 「如蜜生蟲置之上蜜；或如愛樂受妙欲者，置勝欲中。」 tr. "like an insect born in honey placed into the finest honey; or like one who loves to enjoy fine sense-pleasures, placed among excellent fine sense-pleasures." Figure-vehicle = the insect born in honey (placed into vinegar / placed into honey) · one who craves sense-pleasures (placed into mire / placed among excellent pleasures); figure-ground = one who has entered, in regard to a badly-proclaimed / well-proclaimed Dharma and Vinaya; the meaning shown = sustained by the force of the fine and wholesome causes of former lives, the ill-ease in the place of the bad Dharma and the delight-in-abiding in the place of the wholesome Dharma — the difference between one who enters "delighting by nature to abide" and one who "very quickly casts off and turns back."
VII. Cross-Reading (Carrying Forward)
- Within the Basic Section: the Lineage Stage (making clear the lineage of nature) → the Entry Stage (making clear the lineage of practice · the seed set going upon meeting its conditions; Dunlun: "recalling the preceding Lineage Stage, namely the lineage of nature"; "properly setting forth the substance of the Entry Stage, namely the lineage of practice" 〔T42 0432b25 · b27〕) → the Deliverance Stage (cultivating the mundane and supramundane paths in dependence on the two conditions, inferior and superior, to gain deliverance).
- The positions of cultivation-and-realization: the Entry Stage's "six classes of person" (capacity → lower / middle / higher grades of wholesome roots → the final means → arrived at the final consummation) is the whole course of śrāvaka cultivation-and-realization; "the final means" subsumes stream-entry / once-returning / non-returning, and "arrived at the final consummation" is the arhat 〔T30 0400b〕; its means-path of "the four roots of penetration (warmth, summit, acceptance, supreme worldly dharma) → the path of seeing" is later cultivated at length in the Stage of Meditative Equipoise and the Deliverance Stage.
VIII. Placement of the Critical Editions
- Base text: CBETA T30n1579 fascicle 21 · the Entry Stage 0399b19–0401c13.
- Ancient-master page-anchors: Dunlun's Notes T42 0432b23–0433a22. Kuiji's Concise Compendium lacks a gloss on the Entry Stage 〔the transcription 0110a15→0110a16, the Lineage Stage passing straight to the Deliverance Stage〕. Jinaputra T1580 has no clause-by-clause dedicated gloss.
- Collation: the Entry-Stage span (0399b19–0401c13) carries 10 collation notes in the Taishō base text, fully enumerated (Heading II (III)· the base follows the CBETA character-reading (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded) · no critical-edition emendation); it contains one CBETA base-text character-change point (0401006 辨/辦 · both readings recorded); one Sheng-edition colophon at the end of the fascicle (0401007 votive text · recorded only, not adopted); Paramārtha's fascicle 21 is lost, left blank.