首楞嚴義疏注經 9.307

9.307

觀中伏惑全未斷故，名漏未盡。心離形者，受陰既破，無執受故，觀心自在，如鳥出籠無有障礙。已能成就上歷聖位者，此是圓頓利根者，得受陰破，諸陰隨破，於此凡身即能入位，得意生身，更無魔惑令其退也。若鈍根者，更須破下諸陰，隨未盡處猶有魔事，不得無礙。今約利者說耳。若最鈍者，至識陰破，得根互用，方入乾慧。若以前後比望中間，合於想、行盡處亦說入位，是中根者。今經不言，文略故耳。

Because in contemplation defilements are subdued but completely unsevered, it is called 'outflows not yet exhausted.' 'The mind leaves the form': because the aggregate of feeling has been broken through and there is no grasping or receiving, the contemplating mind is sovereign, like a bird emerging from a cage without obstruction. 'Already able to achieve... the ascent through the holy stages': this refers to those of sharp faculties in the perfect and sudden [teaching]. When the aggregate of feeling is broken, the remaining aggregates are broken in succession; within this mortal body they can immediately enter the stages, obtain a mind-made body, and there are no further demonic confusions that could cause them to retrogress. If one is of dull faculties, one must further break through the lower aggregates; wherever they are not yet exhausted, demonic events still occur, and unobstructedness cannot be attained. Now it is explained in terms of the sharp-rooted. If one is of the dullest faculties, only when the aggregate of consciousness is broken and the mutual functioning of the faculties is attained does one enter the stage of dry wisdom. If one compares the preceding and succeeding with what lies between, then at the exhaustion of perception and volitional formations one should also be said to enter the stages; these are those of medium faculties. Now the sūtra does not mention this, merely because the text is abbreviated.