大般涅槃經疏 30.10

30.10

「行般涅槃復有二種」下，第二釋章門。上雖有四，今但釋兩：先釋二人、次釋五人。六七兩章門並略不釋。此初，釋二人。於二人中，第一現滅人，雖在章門，前章已釋。又現在身得那含已，亦更進修即得羅漢，竟不滅此身，於現身上即得兩果，極是利根，易解故不釋，但釋上行之人。又二：初明生數、次辨行別。此即初文。言行般，即上流，貪著色無色人也。或受二身者，初禪死，生二禪。四身者，遍四禪受生。二身為利，四身為鈍。利鈍亦不正關生數，今約多少明之。利根那含，初禪死生二禪，即得羅漢果。鈍人，本從初禪生二禪，不得羅漢復更生三禪，不得已復生四禪，爾時始名得羅漢果。今約四禪，故作此說。「復有二種」下，第二明行別，并言二種，即是四句，約進定兩行有無。

From "Attaining parinirvāṇa in practice also has two kinds" below is the second part, explaining the topic headings. Although there were four above, now only two are explained: first explaining the two persons, and next explaining the five persons. The two topic headings of six and seven are both omitted and not explained. Here first, the two persons are explained. Among the two persons, the first, the person who attains extinction in the present life, although in the topic heading, was already explained in the preceding section. Furthermore, having attained the anāgāmin in the present body, they further cultivate and advance to attain the arhat directly, never extinguishing this body, attaining two fruits directly in the present body; being of extremely sharp faculties and easy to understand, they are not explained, and only the upward-faring person is explained. This also has two parts: first clarifying the number of births, and next distinguishing differences in practice. This is the first text. "Practicing toward parinirvāṇa" refers to the upward-flowing one who is attached to the form and formless realms. As for "sometimes receiving two bodies," one dies in the first dhyāna and is reborn in the second dhyāna. "Four bodies" means taking rebirth throughout the four dhyānas. Two bodies is for the sharp, and four bodies is for the dull. Sharpness and dullness are also not strictly connected to the number of births; here it is clarified in terms of more and fewer. An anāgāmin of sharp faculties dies in the first dhyāna and is reborn in the second dhyāna, immediately attaining the fruit of an arhat. A dull person originally is reborn from the first dhyāna into the second dhyāna; failing to attain an arhat, they are further reborn into the third dhyāna; failing again, they are further reborn into the fourth dhyāna, and only then is it called attaining the fruit of an arhat. Here it is spoken of in terms of the four dhyānas. From "There are further two kinds" below is the second part, clarifying differences in practice; mentioning two kinds together forms four alternatives, distinguished in terms of the presence or absence of the two practices of advancement and absorption.