維摩經玄疏 3.206

3.206

二、從二地至六地，名修道者，斷別惑三界愛，如《大智論》明，迦葉聞甄迦羅琴聲，不能自安，迦葉云「三界五欲，我已斷竟。此是菩薩淨妙功德所生五欲，故於是事，不能自安」，例色、無色愛，亦復如是。此經大士訶須菩提云「同於煩惱，不到彼岸。入於八難，不得無難」，意在此也。故從二地至六地，通名修道斷此別惑也。今以義推：二離垢地，即侵斷別教欲愛，名斯陀含向。

Second, from the second ground to the sixth ground is called the path of cultivation, which severs the distinctive affliction of attachment within the three realms. As explained in the Mahāprajñāpāramitopadeśa, when Kāśyapa heard the sound of the kinnara's lute, he could not remain composed; Kāśyapa said: "I have already severed the five desires of the three realms. These five desires are generated by the bodhisattva's pure and wondrous merits; therefore, in this matter, I cannot remain composed." By analogy, attachment to form and formlessness is also like this. In this sūtra, the Great Being reproached Subhūti, saying: "Equal with defilements, not reaching the other shore; entering the eight difficulties, unable to attain the absence of difficulties." The intent lay here. Therefore, from the second ground to the sixth ground, it is collectively called the path of cultivation, severing this distinctive delusion. Deducing now through principle: the second ground, Freedom from Defilement, begins severing the desire-attachment of the distinctive teaching, and is called approaching the sakṛdāgāmin.