大般涅槃經義記 7.194

7.194

下次明其凡夫二乘斷結涅槃是小非大，先舉後釋。舉中，先就欲界辨之，「若凡聲聞」標人別法，「或因世俗、或因聖道」約治顯滅，六行斷結名世俗道，十六行斷名為聖道。分相論之，凡用世俗，聲聞偏用聖道斷結。以實具論，凡夫如上，聲聞通用。於中分別，曲有三義：一見修分別，斷見諦惑但用聖道，斷修道惑二道並用；二就修中約地分別，斷欲界結至無取有二道並治，非想一地唯局聖道，等智斷結攀上斷下，非想一地無上可攀所以不斷；三就欲界至無所有約人分別，利人偏用聖道斷結，鈍人不定，或用聖道、或世俗道，今且分相。凡用世俗、聖用聖道斷欲界結亦名涅槃，約障辯滅，「能斷初禪至非想」等，舉上二界結盡涅槃，凡夫斷結至無所有、聲聞斷結通盡非想，此皆非大。

Next, it clarifies that the nirvāṇa of severing fetters by ordinary persons and [followers of] the two vehicles is small and not great, first raising it and then explaining it. In raising it, it first examines it with respect to the desire realm. "If ordinary persons or śrāvakas" marks the persons and distinguishes the dharmas. "Either based on the conventional or based on the noble path" reveals cessation with respect to the remedies: severing fetters through the six practices is called the conventional path; severing through the sixteen practices is called the noble path. Speaking in terms of distinguishing characteristics, ordinary persons use the conventional, while śrāvakas specifically use the noble path to sever fetters. Discussing them fully in terms of reality, ordinary persons are as above, while śrāvakas use both. Distinguishing within this, there are detailed three meanings: 1. the distinction between seeing and cultivation: severing delusions [abandoned by] seeing the truths uses only the noble path, while severing delusions [abandoned by] the path of cultivation uses both paths; 2. within cultivation, the distinction with respect to the grounds: severing fetters from the desire realm up to [the realm of] non-grasping existence uses both paths as remedies, whereas the single ground of neither-perception-nor-non-perception is exclusively restricted to the noble path; severing fetters through conventional knowledge clings to the higher to sever the lower, but in the single ground of neither-perception-nor-non-perception there is nothing higher to cling to, and therefore it is not severed [by it]; 3. from the desire realm up to the sphere of nothingness, the distinction with respect to persons: sharp persons specifically use the noble path to sever fetters, while dull persons are not fixed, using either the noble path or the conventional path. Now, speaking provisionally in terms of distinguishing characteristics: ordinary persons using the conventional and noble ones using the noble path to sever fetters of the desire realm is also called nirvāṇa; examining cessation with respect to obstacles, "being able to sever from the first dhyāna up to neither-perception-nor-non-perception" and so forth raises the nirvāṇa of exhausting fetters in the upper two realms: ordinary persons sever fetters up to the sphere of nothingness, and śrāvakas sever fetters completely exhausting neither-perception-nor-non-perception; all of these are not great.