大般涅槃經義記 10.52

10.52

前廣那含，下次廣上得食已住。「喻以錯魚得食已住」牒舉前喻，「是人亦爾」約之顯法。「云何」下釋，有六復次：一上界受身故名已住、二不受欲界一切趣身故名為住，此二就果。下四就因，三斷無量結少在名住，四終不造共凡夫事故名為住，五自無畏令他無畏故名為住，自無罪惡故自無畏、不惱害他故他不畏，六能遠離色欲二愛及慳貪等故名為住。

Previously the anāgāmin was elaborated; next below, the aforementioned 'having obtained food, they abide' is elaborated. 'It is likened to the cuò fish that, having obtained food, abides' cites the previous simile; 'this person is also like this' reveals the Dharma in terms of it. 'How so?' below explains it; there are six points: First, because they receive a body in the higher realm, they are said to have 'already abided'; second, because they do not receive a body in any destiny of the desire realm, they are said to 'abide'—these two are with respect to the fruit. The four below are with respect to the cause: third, having cut off immeasurable fetters with only a few remaining, they are said to 'abide'; fourth, because they ultimately never perform the deeds common to ordinary persons, they are said to 'abide'; fifth, because they are themselves without fear and cause others to be without fear, they are said to 'abide'—being without sin or evil themselves, they are personally fearless, and because they do not afflict or harm others, others are not afraid; sixth, because they are able to abandon the two attachments to form and desire as well as stinginess and greed, they are said to 'abide.'