大般涅槃經義記 9.264

9.264

下辨其相。於中具列十八種人，就之論七。言十八者，一是闡提；二是信善求有凡夫；三是信善求出凡夫；四五停心；五別相念處；六十二緣觀，此即是其總相念處；七煗；八頂；九忍；十世第一法；十一見道；十二須陀；十三斯陀；十四那含；十五羅漢；十六辟支；十七菩薩；十八是佛。此十八中，初之一人直名常沒，常沒三塗。其第二人義有兩兼：望其三有，名為常沒；望其三塗，名出已沒。次有四人義皆兩兼：一遇惡友，暫出還沒，還沒三有；二遇善友堅住不退，即為住人。次有兩人皆具三義：一遇惡友，暫出還沒；二遇善友堅住不退，即為住人；三學觀四諦，名為觀方。其次兩人義有兩兼：一名為住；二學觀諦名為觀方。次有兩人直名觀方。從此已後皆有住義，隱而不彰。次一名為觀方已行，次一名為行已復住，後四名為水陸俱行。

Next, explaining their characteristics. Therein, eighteen kinds of persons are fully enumerated, and based on them the seven are discussed. As for the eighteen: first is the icchantika; second is the ordinary being who has faith in goodness and seeks [re-]existence; third is the ordinary being who has faith in goodness and seeks renunciation; fourth is the fivefold mental stabilization; fifth is the contemplation of specific characteristics of mindfulness; sixth is the contemplation of the twelve links of conditions, which is the contemplation of general characteristics of mindfulness; seventh is warmth; eighth is summit; ninth is patience; tenth is the worldly supreme dharmas; eleventh is the path of vision; twelfth is the srotaāpanna; thirteenth is the sakṛdāgāmin; fourteenth is the anāgāmin; fifteenth is the arhat; sixteenth is the pratyekabuddha; seventeenth is the bodhisattva; eighteenth is the Buddha. Among these eighteen, the first person alone is called perpetually submerged, perpetually submerged in the three wretched realms. The second person combines two meanings: viewed in relation to the three realms of existence, he is called perpetually submerged; viewed in relation to the three wretched realms, he is called having emerged and then submerged. The next four persons both combine two meanings: first, if they encounter bad companions, they temporarily emerge and submerge again, submerging again into the three realms of existence; second, if they encounter good companions, they firmly abide without regressing, which makes them staying persons. The next two persons each possess three meanings: first, encountering bad companions, they temporarily emerge and submerge again; second, encountering good companions, they firmly abide without regressing, which makes them staying persons; third, learning to contemplate the four noble truths, which is called surveying the directions. The next two persons combine two meanings: first, being called staying; second, learning to contemplate the truths, which is called surveying the directions. The next two persons are simply called surveying the directions. From this point onward, they all possess the meaning of staying, which remains concealed and unexpressed. The next one is called having surveyed the directions and proceeding; the next one is called having proceeded and again staying; the latter four are called traversing both water and land.