大乘義章 17.35

17.35

次明斯陀斷結多少。經說斯陀，斯除三結，薄貪恚癡。斷三結者，義如上辨，所謂身見、戒取及疑。前斷此無，故通說。又復此三，亦有斯陀親斷之義，如後釋。所言薄者，於貪瞋癡正是所斷，薄至幾許。欲界九品修惑之中，守果斯陀除六三在，名之為薄；進向斯陀斷七除八，或斷九品未證解脫，從前為論，斯稱薄矣。斷結如是。於中有義同須陀者，類上可知，不勞更解。斯陀如是。

Next, clarifying how many fetters the sakṛdāgāmin severs. The sūtra states that the sakṛdāgāmin eliminates three fetters and attenuates greed, ill will, and delusion. Severing the three fetters is as explained above, namely view of self-existence (satkāyadṛṣṭi), clinging to precepts and vows (śīlavrataparāmarśa), and doubt (vicikitsā). Having previously severed them, they are absent, so this is spoken of generally. Furthermore, these three also have the sense of being directly severed by the sakṛdāgāmin, as explained later. As for what is called attenuation, greed, ill will, and delusion are precisely what is severed; to what degree are they attenuated? Among the nine grades of cultivating afflictions of the desire realm, the sakṛdāgāmin who preserves the fruit eliminates six with three remaining; this is called attenuation. The sakṛdāgāmin who advances toward [the next fruit] severs the seventh and eliminates the eighth, or severs the ninth grade without yet realizing liberation; discussed in terms of what came before, this is called attenuation. Severing fetters is like this. Within this, that which shares the same meaning as with the srotāpanna can be known by analogy with the above, and needs no further explanation. The sakṛdāgāmin is thus [concluded].