大乘義章 17.34

17.34

次分別利鈍。開合不定。要攝唯二，謂利與鈍，現般為利，餘者為鈍。亦可經生以之為鈍，餘者名利。或分為三，謂利、鈍、中，現般為利，現進為中，經生為鈍。麁判如是。以實具論，現般人中亦有利鈍，直爾現般說之為利，轉世現般說以為鈍。現進人中亦有利鈍，進到那含中般是利，上生是鈍。經生人中亦有利鈍，一種為利，二生是鈍。或分為六，退、思、護、住、勝進、不動，義如後判（此三門竟）。

Next, differentiating sharp and dull [faculties]. The division and combination are unfixed. In essential summary there are only two, namely sharp and dull: those who attain parinirvāṇa in the present life are sharp, and the rest are dull. Alternatively, transmigrating across rebirths may be considered dull, and the rest termed sharp. Or they may be divided into three, namely sharp, dull, and middling: those who attain parinirvāṇa in the present life are sharp, those who advance in the present life are middling, and those who transmigrate across rebirths are dull. The rough assessment is like this. To discuss it fully in accordance with reality, among persons who attain parinirvāṇa in the present life there are also sharp and dull: those who attain parinirvāṇa directly in the present life are said to be sharp, while those who attain parinirvāṇa in the present life after transmigrating through rebirths are said to be dull. Among persons who advance in the present life there are also sharp and dull: those who advance to anāgāmin and attain parinirvāṇa in the intermediate state are sharp, while those who are reborn above are dull. Among persons who transmigrate across rebirths there are also sharp and dull: the "one-seed" is sharp, while those with two births are dull. Alternatively, they are divided into six: falling back, volition, guarding, abiding, advancing, and immovable; the meaning is as determined later. (These three sections are concluded).