大般涅槃經疏 21.9

21.9

「復次一切凡夫」下，第六釋受漏。文云覺覺，即受也。〈聖行品〉云「受為覺相」。因三受後起三煩惱，故名受漏。其中復釋沙門等名，皆有多義，不可定執。此中六難與上純陀有異，上以檀為難，〈哀歎品〉以羅漢果為難，此中以怖心為難。何故？三處辨難而五同一異。〈純陀品〉對俗，故云最後檀難；〈哀歎〉對道，故羅漢難；此中通對著有凡夫，故怖心難。

From "Furthermore, all ordinary persons" onward is the sixth section, explaining the outflow of sensation. The text says "feeling and perceiving," which is sensation. The "Chapter on Noble Conduct" says: "Sensation has perception as its characteristic." Because after the three sensations one gives rise to the three afflictions, it is called the outflow of sensation. Therein, it also explains the terms such as śramaṇa, all of which have multiple meanings and must not be rigidly clung to. Here, the six difficulties differ from those in the case of Cunda above: above, dana was taken as difficult; in the "Chapter on Lamentation," the fruit of the arhat was taken as difficult; here, the fearful mind is taken as difficult. Why is it that in three places difficulties are distinguished, yet five are identical and one differs? The "Chapter on Cunda" is addressed to the worldly, hence it says the final dāna is difficult; the "Chapter on Lamentation" is addressed to the path, hence the arhat is difficult; here, it is generally addressed to ordinary persons attached to existence, hence the fearful mind is difficult.