大般涅槃經集解 68.4

68.4

案僧亮曰：欲結下三品盡名行已住，上二界名住。二者貪著色無色者，非是現滅，皆是上行人，通在住位。此應有行名，蓋文脫耳。若不爾者，後行般涅槃，竟無所釋也。五種者，行有遲疾，分為五種。七種者，分五為六，不足為八，以七中有同名者也。僧宗曰，既斷欲界思惟盡，生於上地，受勝果報，貪著禪味，故所以住也。阿那含凡二種者，且開二種，下文別曲明。見在得那含，以根利故，進修即得羅漢。二者既得免苦，貪著樂報，住禪受生也。那含有五種者，此下廣釋那含也。寶亮曰：隨宜說法，教門不同，或二五六七，並當一時所感。今初開二門者，第一現般人；第二從中陰以上，悉通名上流，此亦收那含位盡也。次五門者，從中陰以上。受初禪正生者，分四人。既受初禪正生竟，後改報去。二禪亦通來作上流人說，雖有五名，收亦盡也。次六門者，五如上，以前二門中初人為六也。七門者，亦如上，取生色界樂定者也。雖有此四門不同，當一門收之，亦無遺矣。

Sengliang states: Ending the lower three grades of desire-realm fetters is called ‘having moved on, dwelling’; the upper two realms are called ‘dwelling’. Second, those attached to the form and formless realms: not being extinguished in the present life, all are persons traveling upward, generically situated in the stage of dwelling. There should be the term ‘moving on’ here; it is likely an omission in the text. If not so, there would ultimately be no explanation for ‘parinirvāṇa while moving on’ below. Five kinds: practice having slow and rapid, it is divided into five kinds. Seven kinds: dividing five into six, which is insufficient to make eight, because among the seven there are those with identical names. Sengzong states: Having severed the cultivation-defilements of the desire realm completely, one is born in the higher stages, receives superior retribution, and attaches to the taste of dhyāna; therefore one dwells. Regarding the anāgāmin having two kinds: two kinds are preliminarily set up, and the text below explains them in detail. One who attains anāgāmin in the present life, having sharp faculties, advances in practice and immediately attains arhatship; second, having escaped suffering, one attaches to pleasant retribution, dwelling in dhyāna and undergoing rebirth. Regarding the anāgāmin having five kinds: from here below, it broadly explains the anāgāmin. Baoliang states: Expounding the Dharma according with suitability, the portals of teaching differ: either two, five, six, or seven, all corresponding to what is elicited at a given time. Now initially opening two portals: the first is one who enters parinirvāṇa in the present life; the second is from the intermediate existence upward, all generically called ‘upstreamers’; this also subsumes the stages of the anāgāmin completely. The next five portals: from the intermediate existence upward, those who undergo actual birth in the first dhyāna are divided into four persons. After undergoing actual birth in the first dhyāna, they later change retributions and depart. The second dhyāna is also generally addressed as upstreamers; although there are five names, they also subsume completely. The next six portals: five are as above, adding the first person from the previous two portals to make six. The seven portals: also as above, taking those born in the form realm who delight in concentration. Although there are these differences among the four portals, subsuming them under a single portal leaves nothing out.