大般涅槃經疏 10.8

10.8

二從「何等為四」者，列數歎也。具煩惱性名第一者，依別教判即三十心，依圓教判即十信位。此之兩位皆斷通惑，則不得言具煩惱事；皆伏別惑，其事不起其性猶存，故言具煩惱性。次二果名第二者，依別教判初地至六地，若依圓教一塗別判初住至六住。準通共乘，見地至薄地俱未離欲。若準大乘，七地亦有未離肉身（云云）。三果為第三依者，依別教判是八九地，若依圓教一塗別判在八住位。準小乘判不還欲界，準大乘判七地之位不還三界（云云）。第四果可解。若細就圓教判者（云云）。

Second, from 'What are the four?' onwards, is enumerating the items and praising. 'Fully possessing the nature of afflictions' being called the first: judging according to the distinct teaching, it is the thirty minds; judging according to the perfect teaching, it is the stage of the ten faiths. In both of these two stages, common delusions have been severed, so one cannot speak of fully possessing the actual matters of afflictions; both suppress distinct delusions, whose matters do not arise while their nature still remains, hence it is said to 'fully possess the nature of afflictions'. Next, 'the two fruits being called the second': judging according to the distinct teaching, it is from the first bhūmi to the sixth bhūmi; judging according to one distinct perspective of the perfect teaching, it is from the first abode to the sixth abode. By the standard of the common shared vehicle, from the stage of seeing to the stage of attenuation, they have not yet departed from desire. By the standard of the Mahāyāna, on the seventh bhūmi there are also those who have not yet departed from the physical fleshly body, and so on. 'The third fruit being the third reliance': judging according to the distinct teaching, it is the eighth and ninth bhūmis; judging according to one distinct perspective of the perfect teaching, it is in the stage of the eighth abode. By the standard of the Hīnayāna, one does not return to the desire realm; by the standard of the Mahāyāna, at the stage of the seventh bhūmi one does not return to the three realms, and so on. The fourth fruit is understandable. If judging in detail according to the perfect teaching, and so on.