大般涅槃經義記 4.343

4.343

第三人中，先總標舉，下辯其相，句亦有五：一斷結多少，斷五下結，三結如上，加斷貪欲、瞋恚為五，所斷身見、戒取及疑，准依《成實》，具有兩義，名為下結：一是人下，凡夫所起；二障下果，故名為下，唯障初果。若依《毘曇》唯有一種，人下名下。彼說三結唯凡起故，非障下果名為下結。彼說三結，或障初果、或障第二、或障第三，不唯障於須陀下果，是故不得說障下果名為下結。是義云何？若次第人所斷三結障於初果，超越斯陀所斷三結障第二果，超越那含所斷三結障第三果，是故不唯障於下果名為下結。貪欲、瞋恚以界下故名為下結。二明所得，得那含果，義如上釋。餘三可知。

Regarding the third person, it first generally designates [him], and below discriminates his characteristics, also with five clauses: First, the amount of fetters severed: severing the five lower fetters. The three fetters are as above, with sensual desire and ill will added to make five. According to the *Tattvasiddhi-śāstra*, the severed personality view, attachment to rules and rituals, and doubt possess two meanings on account of which they are called 'lower fetters': first, the person is lower, as they are generated by ordinary beings; second, they obstruct the lower fruit, hence called 'lower,' as they obstruct only the first fruit. If based on the *Abhidharma*, there is only one kind: called 'lower' because the person is lower. They say that the three fetters are only generated by ordinary beings, not that they are called lower fetters because they obstruct the lower fruit. They say that the three fetters obstruct either the first fruit, the second fruit, or the third fruit, not only obstructing the lower fruit of a srotāpanna; therefore, one cannot say they are called lower fetters because they obstruct the lower fruit. How is this so? In the case of a person who progresses gradually, the severed three fetters obstruct the first fruit; in the case of one who leaps over to sakṛdāgāmin, the severed three fetters obstruct the second fruit; in the case of one who leaps over to anāgāmin, the severed three fetters obstruct the third fruit; therefore, it is not merely because they obstruct the lower fruit that they are called lower fetters. Sensual desire and ill will are called lower fetters because their realm is lower. Second, clarifying what is attained: attaining the fruit of an anāgāmin, the meaning being as explained above. The remaining three are understandable.