妙法蓮華經玄義 4.148

4.148

若約初果解身證者，但以先於凡夫，用等智斷結，得四禪、四無色定，後得見諦，第十六心，證那含果，即修共念處，還從欲界修背捨、勝處、一切處，入九次第定身證也。是阿那含有二種：一、住果、但是阿那含也。二、帶果行向、即是勝進阿那含也，亦是羅漢向攝。《釋論》云：「那含有十一種：五種正是阿那含，六種阿羅漢向攝。」此身證者，即是勝進，為羅漢向攝。五種、七種般，皆有上流般。八種般，但有現般、無色般也。《毘曇》分別那含，有一萬二千九百六十種（云云）。

If explaining bodily realization in terms of the first fruition: merely because previously as an ordinary person, using conventional wisdom to sever fetters, one attained the four dhyānas and four formless concentrations, and later attained the seeing of truths, at the sixteenth mental moment realizing the fruition of anāgāmin, one then cultivates the shared stations of mindfulness, returning from the desire realm to cultivate the liberations, stations of mastery, and stations of totality, entering the bodily realization of the nine sequential concentrations. These anāgāmins are of two kinds: first, one abiding in the fruition, who is merely an anāgāmin; second, one who carries the fruition and practices toward the candidacy, who is an anāgāmin advancing in excellence, and is also subsumed under candidate for arhat. The Śāstra says: 'Anāgāmins are of eleven kinds: five kinds are anāgāmins proper, and six kinds are subsumed under candidates for arhat.' This bodily-realized one is advancing in excellence and is subsumed under candidates for arhat. The five kinds and seven kinds of parinirvāṇa all have parinirvāṇa upstream. The eight kinds of parinirvāṇa only have parinirvāṇa in the present life and parinirvāṇa in the formless realm. The Abhidharma differentiates anāgāmins into 12,960 kinds (and so forth).