大乘義章 17.36

17.36

次別解釋阿那含義。阿羅漢向通名那含，一處合論。於中亦有四門分別：一定其體、二辨其相、三分利鈍、四斷欲結多少。言定體者，阿那含果，聖德為體。聖德有三：一是果體。依如《毘曇》，行修分別，唯取欲界九品治中末後解脫一念無漏是其果體。得修分別，通攝向前一切無漏合為果體。是義云何？證那含時前得悉捨，一總得生，得彼欲界九品治中末後解脫，并得前來一切無漏合為一果。若依《成實》，唯立行修，無得修義，是故唯說欲界治中末後解脫以為果體。二學等見，義同前釋。三勝果道。更修勝行，進斷初禪至非想結，唯除非想末後解脫，名為勝果。此三通說為那含果。定體如是（此一門竟）。

Next is the specific explanation of the meaning of anāgāmin. The candidates for arhatship are collectively termed anāgāmins, and are treated together in one place. Here, too, there are four divisions for distinguishing [them]: first, determining their essence; second, discerning their characteristics; third, distinguishing the sharp and the dull; fourth, the number of desires and fetters severed. Regarding determining the essence: for the fruit of the anāgāmin, noble virtues constitute its essence. The noble virtues are threefold. First is the essence of the fruit. According to the Abhidharma, when distinguished by cultivation through practice, it takes solely the single moment of anāsrava in the final vimukti-mārga among the antidotes to the nine grades of the desire realm to be the essence of its fruit. When distinguished by cultivation through attainment, it comprehensively subsumes all previous anāsrava [dharmas] together as the essence of the fruit. What is the meaning of this? When realizing the anāgāmin, the previous attainments are all relinquished, and a single overall attainment arises, which attains the final vimukti-mārga among the antidotes to the nine grades of the desire realm, and also attains all preceding anāsrava [dharmas], combining them into a single fruit. If according to the Tattvasiddhi, it establishes only cultivation through practice and does not have the meaning of cultivation through attainment; therefore, it only explains the final vimukti-mārga among the antidotes of the desire realm as the essence of the fruit. Second is the view of one in training and so forth, whose meaning is the same as explained before. Third is the superior path of the fruit: further cultivating superior practice, advancing to sever the fetters from the first dhyāna up to neither-perception-nor-non-perception, excluding only the final vimukti-mārga of neither-perception-nor-non-perception, is named the superior fruit. These three are collectively said to be the fruit of the anāgāmin. Determining the essence is as above (this concludes the first section).