大般涅槃經集解 5.36

5.36

案道生曰：行未濃故，不免為惡所壞，本所安者不立，故云無有也。僧亮曰：功德智慧迭相扶助，譬居家眷屬。以無此故，譬之無護也。法瑤曰：昔善未強，不能永固其信，還為五欲眾惡所牽，失本所居，微信之家也。內無家善，外無友護也。僧宗曰：既從聞生慧，此解則遠感常果，常解在我，有出世之像。是則三界非復其家，而復未獲常果，在己兩盈之間，故云無居家也。救護者，解力既微，未能仰感善友相獎接也。寶亮曰：佛法正以信首五根為家，始行之人樹德未深，是則佛家未立也。道慧記曰：心離生死，則三界非家也。若卅心滿上初地無漏，可稱生在佛家。始行去此尚遠，故曰無有也。

Daosheng states: Because practice is not yet profound, one cannot avoid being destroyed by evil; since that in which one fundamentally rested is not established, it is said that she has none.
Sengliang states: Merit and wisdom mutually support each other, analogized as home and family members. Because she lacks these, she is analogized as having no protection.
Fayao states: Past goodness not yet being strong, one cannot eternally solidify one's faith and is pulled back by the five desires and manifold evils, losing the home of slight faith in which one originally dwelt. Internally there is no household goodness, and externally there are no friends to protect.
Sengzong states: Having generated wisdom from hearing, this understanding resonates from afar with the permanent fruit; the understanding of permanence residing within oneself resembles transcendence of the world. Thus the three realms are no longer one's home, yet one has not yet obtained the permanent fruit. Being between these two fullnesses, it is said that she has no home. As for 'rescue and protect', since the power of understanding is slight, she is not yet able to evoke upward assistance and guidance from good spiritual friends.
Baoliang states: The Buddha-Dharma takes the five faculties, headed by faith, as its home; for a beginner whose cultivation of virtue is not yet profound, the Buddha's home is not yet established.
Daohui ji states: When the mind is detached from birth and death, the three realms are not its home. If one completes the thirty minds and ascends to the untainted first stage, one may be said to be born in the Buddha's home. A beginner is still far from this; hence it is said that she has none.