大般涅槃經義記 4.344

4.344

第四人中，先總標舉，下辯其相，句別有五：一斷結多少，永斷三結，餘處宣說斷五上結，色無色染、癡、慢、掉戲是其五也；二明所得，得阿羅漢是有為果，煩惱無餘入涅槃者是無為果；三簡異緣覺，假師得度，不同辟支獨一之行；四「是名」下結；五趣大遠近。問曰：須陀、斯陀、那含，此之三人向無學果時無多校，何緣向大爾許階降？釋言：此等進至無學然後向大，所挍無多，若彼三人不求無學，徑向大者，心有殘結，障道力強，道行難成，故有如此。又須陀等儻生上界方至無學，時亦不少，故挍多劫。

Regarding the fourth person, it first generally designates [him], and below discriminates his characteristics, with five distinct clauses: First, the amount of fetters severed: permanently severing the three fetters; elsewhere it is proclaimed to sever the five higher fetters—attachment to the form realm, attachment to the formless realm, ignorance, conceit, and restlessness are the five. Second, clarifying what is attained: attaining arhatship is a conditioned fruit, and entering nirvāṇa with no defilements remaining is an unconditioned fruit. Third, distinguishing him from a pratyekabuddha: crossing over by relying on a teacher, unlike the solitary practice of a pratyekabuddha. Fourth, from 'this is called' onward, concludes. Fifth, the temporal distance of heading toward the Great [Vehicle]. Question: Srotāpannas, sakṛdāgāmins, and anāgāmins—these three people, when heading toward the fruit of no-more-learning (aśaikṣa), do not differ much; why is there such a huge gradation when heading toward the Great? Explanation: When these [practitioners] advance to no-more-learning and only then turn toward the Great, the difference is not great; but if those three people do not seek no-more-learning and head directly toward the Great, residual fetters remain in their minds, their power to obstruct the path is strong, and path-practices are difficult to accomplish; hence it is like this. Furthermore, if the srotāpanna and others happen to be born in the higher realms before reaching no-more-learning, the time is also not small; therefore it amounts to many kalpas.