大般涅槃經集解 67.120

67.120

案僧亮曰：先斷得名是舊，後斷更名為客也。是人亦名須陀洹者，是第二果人，初果無二名也。解脫者，解脫身也。僧宗曰：凡夫名是舊，須陀洹名是客。又云：聖中作客舊，須陀洹名舊，三果名客，故以先得名須陀洹也。流二種者，伏結涅槃永斷道也。亦名菩薩者，向以佛名須陀洹以上同化也，今以下同上也。一者利根、二者鈍根者，炎解義也。寶亮曰：一切眾生名有新舊，但未得聖者，有凡夫時名得，已後更立新字異名，更互乃至佛也。

Sengliang states: One who is designated by having severed [defilements] first is ‘former’; one who later changes designation upon further severance is ‘guest’. That this person is also called a srotāpanna applies to a person of the second fruit; the first fruit does not possess two names. ‘Liberation’ refers to the liberation-body. Sengzong states: The designation of an ordinary person is ‘former’; the designation of a srotāpanna is ‘guest’. It is also said: Setting up ‘guest’ and ‘former’ among noble ones, the designation of srotāpanna is ‘former’ and the designations of the [other] three fruits are ‘guests’; hence, by having attained first, one is named a srotāpanna. The ‘two kinds of streams’ refer to [the stream of] suppressing fetters and the path of permanent severance leading to nirvāṇa. That [such a person] is also called a bodhisattva means: earlier, the Buddha used the name to equate those from srotāpanna upward with his transformation; here, he equates those below with those above. ‘First, sharp faculties; second, dull faculties’ refers to blazing understanding. Baoliang states: The designations of all sentient beings have the new and the former. For those who have not yet attained noble status, they bear designations from their time as ordinary persons; after attainment, further new terms and different designations are established in alternation, up to and including the Buddha.