大乘義章 1.44

1.44

一常沒人，喻一闡提常沒三塗。暫出還沒，喻彼外凡乃至小乘燸頂之人，雖作善業，以不堅固還墮三惡，故名還沒。亦可取彼求有凡夫，乃至念處，以為還沒。燸頂已上，聖性成就，逕百千世必得解脫，成為住人。出已即住，喻彼忍心、世第一法，此人畢竟永出三途，故說為住。亦可燸頂俱名住也。觀方喻於須陀洹人觀察四諦，行喻斯陀，住喻那含。水陸俱行，喻阿羅漢、緣覺、菩薩乃至如來（是一門竟）。

First, the person constantly submerged illustrates the icchantika who is constantly submerged in the three evil destinies. Emerging temporarily and submerging again illustrates the external ordinary person up to one at the stages of heat and summit in the Hīnayāna, who, though performing good karma, falls back into the three evil destinies because it is not firm, hence called 'submerging again'. One may also take the ordinary person seeking existence, up to [the stage of the applications of] mindfulness, as 'submerging again'. From heat and summit on up, noble nature is accomplished, and through hundreds of thousands of lifetimes they will certainly attain liberation, becoming a person who stands firm. Emerging and then standing firm illustrates those with the mind of forbearance and the supreme mundane dharmas; this person definitively and permanently emerges from the three evil destinies, and is therefore said to 'stand firm'. Heat and summit may also both be named 'standing firm'. Looking around in all directions illustrates the srotāpanna who contemplates the four noble truths; walking illustrates the sakṛdāgāmin; standing firm illustrates the anāgāmin. Traversing both water and land illustrates arhats, pratyekabuddhas, bodhisattvas, and up to the Tathāgata. (This completes the first gateway.)