大般涅槃經義記 2.208

2.208

自下第二推滅屬小，釋會昔言，彰昔所說燈滅涅槃是小非大。於中有四：一明羅漢所得涅槃同於燈滅、第二舉彼阿那含人有障未盡顯羅漢滅、三因言即釋阿那含人為不還義、第四舉彼阿含有還顯前不還。初言「燈滅，即是羅漢所證涅槃」，正會昔言以滅貪等釋成滅義。第二段中，「阿那含者名曰有貪」，以有貪故不同燈滅，舉有顯滅。阿那含人上二界中貪、痴、慢在，貪過重故所以偏說。「是故我」下對有彰滅，是阿那含有貪未盡，羅漢斷故，我昔說之同於燈滅，說小隱大，故云「覆相」。「非大涅槃同於燈滅」，彰滅分齊。第三段中有三復次，解阿那含為不還義。於中初二就處辯釋。「非數數來」，就欲界釋，於欲界中不數數來，故名不還。「又不還來二十五有」，通就色界、無色界釋。阿那含人於彼二十五有之中，隨所生處更不重生，故名不還。下一復次就報以釋，「更不受於臭虫身」等，故名不還。第四段中兩番舉彼那含有還，顯前不還。此名須陀、斯陀含人以為那含。「若更受身名為那含，不受身者名阿那含」，顯向後句有去來者名為那含；無去來者名阿那含，顯前兩句。

From here below is the second part: relegating extinction to the Hīnayāna, interpreting and reconciling his past words, and making clear that the nirvāṇa of the extinguished lamp spoken in the past belongs to the small and not to the great. Within this, there are four points: first, explaining that the nirvāṇa attained by the arhat is identical to the extinguished lamp; second, adducing that the anāgāmin has obstructions that are not yet exhausted to reveal the arhat's extinction; third, explaining in passing the meaning of the anāgāmin as non-returning; fourth, adducing that the anāgāmin has returning to reveal the preceding non-returning. The first part, stating "the extinguished lamp is indeed the nirvāṇa realized by the arhat," directly reconciles the past words by explaining the extinction of greed and so forth to establish the meaning of extinction. In the second section: "an anāgāmin is named as having greed"; because they have greed, they are not identical to the extinguished lamp, adducing existence to reveal extinction. The anāgāmin still has greed, ignorance, and conceit in the upper two realms; because greed is a severe fault, it is singled out. From "therefore I" onward, extinction is revealed in contrast to existence: because this anāgāmin's greed is not yet exhausted while the arhat has severed it, I in the past spoke of it as identical to the extinguished lamp; speaking of the small while concealing the great, hence it says "covered aspect." "Mahāparinirvāṇa is not identical to the extinguished lamp" reveals the boundary of extinction. In the third section, there are three "furthermore" passages explaining the meaning of the anāgāmin as non-returning. Within this, the first two explain it in terms of place. "Not coming repeatedly" explains it in terms of the desire realm: because in the desire realm they do not come repeatedly, they are called non-returning. "Moreover, they do not return to the twenty-five states of existence" explains it universally in terms of the form realm and formless realm: the anāgāmin, wherever they are born among those twenty-five states of existence, is never born again, hence called non-returning. The next "furthermore" passage explains it in terms of retribution: "they will never again receive the body of a foul insect" and so forth, hence called non-returning. In the fourth section, it adduces twice that the anāgāmin has returning to reveal the preceding non-returning. Here it refers to srotāpannas and sakṛdāgāmins as anāgāmins. "If they receive a body again, they are called an anāgāmin; if they do not receive a body, they are called an arhat" reveals the latter line: those who have going and coming are called anāgāmin, and those without going and coming are called anāgāmin, revealing the former two lines.