大般涅槃經集解 68.6

68.6

案僧亮曰：若前文不脫落，此文則無所釋也，前四太疾，後二太遲。從第二至第四獨當行名，即昔說上行流人，今說上流異耳。一者精進訖二者不具，通釋七人所以遲疾不同。入出隨意名自在，不具前二人是也。寶亮曰：次釋上四章門也。先釋初二門中第二上行人。若受二身，是利根人；若從二禪去訖四禪中生者，是鈍根人也。又有二種：一精進無自在定者，此人於定道不利，雖能精進，還入定取無漏。不即得故，無自在定也。二懈怠有自在定者，此人於定道通利，欲入即得，而不精進也。復有二種，一者具二；二者不具者，亦是利鈍也。

Sengliang states: If the preceding text were not missing [a word], then this passage would have nothing to explain; the former four are too quick, and the latter two are too slow. From the second to the fourth alone corresponds to the designation 'practice' (abhisaṃskāra), which is just what was formerly called 'one who flows upward'; here, speaking of 'flowing upward' differs only in name. From 'one possesses energetic samādhi' down to 'the second does not possess [it]', it comprehensively explains why the seven persons differ in being slow or swift. Entering and emerging at will is called 'mastery'; those who do not possess it are the former two persons. Baoliang states: Next is the explanation of the four chapter headings above. First, he explains the second kind, the 'upward practitioner', among the initial two gates. If one takes two rebirths, one is a person of sharp faculties; if one takes birth from the second dhyāna up to the fourth dhyāna, one is a person of dull faculties. Furthermore, there are two kinds: first, one who is energetic but lacks samādhi with mastery. This person is not sharp regarding the path of samādhi; although capable of energetic effort, when they re-enter samādhi to attain the outflow-free, they do not obtain it immediately, and therefore lack samādhi with mastery. Second, one who is lax but possesses samādhi with mastery. This person is fluent and sharp regarding the path of samādhi; wishing to enter, they immediately attain it, but they are not energetic. Furthermore, there are two kinds: first, one who possesses both; second, one who does not possess them—this likewise refers to sharp and dull faculties.