大般涅槃經疏 30.8

30.8

「迦葉白佛」下，第二番，先問、次答。先問中有兩定、兩結難。初兩定，如文。「若先得道」下，結兩難。先結初難。若初得道則名須陀洹者，得苦忍真解亦應名須陀洹，不應名向（云云）。次結次難。舉外道昔斷煩惱得上定伏下結，後迴心時，齊所伏而斷即成那含；既是初果，應名須陀洹。佛答有二。此答初難。本以初果名須陀洹，苦忍之時未得初果，由是向故，是故非也。「如汝所問」下，答後問，又二：初牒問、後正答，可見。

From "Kāśyapa addressed the Buddha" downwards, the second round first questions and next answers. In the question, there are two assertions and two concluding objections. The first two assertions are as in the text. From "If first attaining the path" downwards, it concludes the two objections. First, it concludes the first objection: If one who first attains the path is called a srotaāpanna, then one who attains the true understanding of the forbearance of suffering should also be called a srotaāpanna, and should not be called one progressing toward it (and so forth). Next, it concludes the second objection: It adduces that non-Buddhists formerly severed defilements, attained the higher concentrations, and suppressed the lower fetters; later, when they turn their minds around, they sever up to what was suppressed and immediately become an anāgāmin; since this is their first fruit, they ought to be called a srotaāpanna. The Buddha's answer has two parts. This answers the first objection: Originally, the first fruit is named srotaāpanna; at the time of the forbearance of suffering, one has not yet attained the first fruit, because one is still progressing toward it; therefore, it is not so. From "As you have asked" downwards answers the latter question, which also has two parts: first, taking up the question; later, directly answering; this is evident.