大般涅槃經義記 3.35

3.35

「須陀、斯陀名第二」者，須陀此方名為逆流，逆生死流；亦名抵債，抵三塗債；又亦名為修集無漏。位分何處？須陀有三：一者守果，初地滿心；二者攝因，初地始心已去皆是；三者進向，上盡二地皆名須陀，合說前二為須陀洹，故《地論》中宣說初地以為見道。斯陀含者，此名頻來，於欲界地更來更生，亦名住薄。依如小乘，欲界修道，九品惑中斷六、三在，故云住薄。若依大乘，三界修惑皆能薄之，故《地經》言欲色有縛、無明縛等皆悉微薄。位分何處？分別有三：一者守果，在第三地，故《地經》中宣說三地諸縛微薄；二者攝因，二地已下漸斷修惑，通名斯陀；三者進向，上盡七地，合此三種通名斯陀。何故此二合為一？依以此二人功用行同，供佛解義過前劣後，所以合之。

'Srotāpanna and sakṛdāgāmin are named the second': *srotā[panna]* is named in this land 'stream-enterer' (reversing the stream), reversing the stream of birth-and-death; it is also called 'clearing the debt', clearing the debt of the three wretched realms; and it is also called 'cultivating and accumulating the undefiled'. Where is its stage located? Srotāpanna has three: first, maintaining the fruit, which is the culminating mind of the first bhūmi; second, including the cause, which is everything from the initial mind of the first bhūmi onward; third, advancing toward, which means all the way up through the second bhūmi is called srotāpanna. Combining the former two, they are called srotāpanna; therefore, the *Daśabhūmikā-vibhāṣā* proclaims the first bhūmi to be the path of seeing. *Sakṛdāgāmin* is named here 'once-returner', returning again to be born in the realm of desire; it is also called 'dwelling in attenuation'. According to the Hīnayāna, on the path of cultivation in the desire realm, out of the nine grades of afflictions six are severed and three remain; hence it is called 'dwelling in attenuation'. If according to the Mahāyāna, the afflictions of cultivation in the three realms are all attenuated; therefore the *Daśabhūmika Sūtra* says that the bonds of desire, form, and existence, the bonds of ignorance, and so on are all made slight and thin. Where is its stage located? In distinction there are three: first, maintaining the fruit, which is on the third bhūmi—therefore the *Daśabhūmika Sūtra* proclaims that on the third bhūmi all bonds are slight and thin; second, including the cause, from the second bhūmi downward, gradually severing the afflictions of cultivation, which is collectively called sakṛdāgāmin; third, advancing toward, which extends upward through the seventh bhūmi. Combining these three, it is collectively called sakṛdāgāmin. Why are these two combined into one reliance? Because the practice and effort of these two persons are similar, and in making offerings to Buddhas and understanding the meaning they surpass the preceding and are inferior to the subsequent; therefore they are combined.