大般涅槃經義記 8.11

8.11

次釋第四，先問、後解。此門約就四人釋之：一就羅漢、二就辟支、三就如來、四除不動就餘菩薩。何故如是？十地菩薩分為三階，初至七地功用之位合為一階，惡貪為過、善貪為治、未說為患，於此位中不善之貪一向不行，故不共生亦不共滅，善貪非患故不說之。八地菩薩獨為一階，善貪為患、無貪為治，於此位中始背善貪未能捨離名共貪生，終能除盡名不共滅，非是一向不共生滅，故今除之。九地已上合為一階，望彼善貪一向全無，是故說為不共生滅，以有是義，故除不動，其餘菩薩悉皆名為不共生滅。

Next, it explains the fourth, first questioning and then explaining. This gate is explained in relation to four kinds of persons: first, in terms of arhats; second, in terms of pratyekabuddhas; third, in terms of Tathāgatas; fourth, in terms of the remaining bodhisattvas, excluding the immovable. Why is that? Bodhisattvas of the ten grounds are divided into three levels: from the first to the seventh grounds is the stage of effort, combined as one level, where evil greed is the fault and wholesome greed is the antidote, not yet spoken of as an affliction; in this stage, unwholesome greed does not operate at all, so it does not arise together and also does not cease together; because wholesome greed is not an affliction, it is not spoken of. Bodhisattvas of the eighth ground form a single level by themselves, where wholesome greed is the affliction and non-greed is the antidote; in this stage, initially turning away from wholesome greed without yet being able to abandon it is called arising together with greed, and ultimately being able to eliminate it completely is called not ceasing together; it is not entirely non-co-arising and non-co-ceasing, so it is now excluded. From the ninth ground upward is combined into one level, where in relation to that wholesome greed there is entirely none whatsoever, and therefore it is spoken of as not arising and ceasing together. Because of this meaning, excluding the immovable, all other bodhisattvas are called not arising and ceasing together.