大乘義章 17.31

17.31

次就須陀分其利鈍。開合不定。或分為二，唯利與鈍，如《涅槃》說。彼文約就現般須陀及受生者以別利鈍，現般為利；受生人中二生至多，通以為鈍。一生不論。何故不論，一生人中含通利鈍，難以偏定，為是不說。云何含通？有人現在應得涅槃，餘緣障難，或乏資緣、或病無力妨礙修道，由是不得，經生乃得，此則是利；有人現在懃修不得，經生乃得，此則是鈍。有斯不定，故彼不說。或分為三，謂利、鈍、中。如上所列四種人中，總相麁分，現般為利，中間兩人現進為中，經生須陀說以為鈍。以次細論，現進人中亦有鈍者，於現身中雖得那含，上界多生方得涅槃。經生人中亦有利者，雖於現在不得餘果，欲界受生而於次身疾得涅槃。或分為六，退、思、護、住、勝進、不動，義如後釋。隨別細分，亦可無量。須陀如是。

Next, dividing srotāpannas into sharp and dull [faculties]. The division and combination are unfixed. Sometimes they are divided into two, solely sharp and dull, as taught in the Mahāparinirvāṇa Sūtra. That text differentiates sharp and dull in terms of the srotāpanna who attains parinirvāṇa in the present life and those who take rebirth: one who attains parinirvāṇa in the present life is sharp; those who take rebirth, up to a maximum of two births among humans, are collectively regarded as dull. One birth is not discussed. Why is it not discussed? Because one birth among humans encompasses both sharp and dull, making it difficult to designate exclusively; for this reason it is not stated. How does it encompass both? There are persons who ought to attain nirvāṇa in the present, but due to obstacles and difficulties from other conditions—perhaps lacking material necessities, or being sick and weak, which hinders the cultivation of the path—they are unable to attain it on that account, and only attain it across rebirths; these are sharp. There are persons who cultivate diligently in the present but cannot attain it, only attaining it across rebirths; these are dull. Because of this indeterminacy, it is not stated there. Alternatively, they are divided into three: sharp, dull, and middling. Among the four kinds of persons listed above, in a general and rough division, those who attain parinirvāṇa in the present life are sharp; the middle two persons who make progress in the present are middling; and the srotāpannas who transmigrate across rebirths are said to be dull. Discussing it in greater detail: among the persons who make progress in the present, there are also dull ones who, although attaining anāgāmin in the present body, only attain nirvāṇa after many births in the higher realms. Among the persons who transmigrate across rebirths, there are also sharp ones who, although not attaining other fruits in the present, take rebirth in the desire realm yet swiftly attain nirvāṇa in the next body. Alternatively, they are divided into six: falling back, volition, guarding, abiding, advancing, and immovable; the meaning is as explained later. According to specific detailed divisions, they can also be immeasurable. Srotāpannas are thus [classified].