大乘義章 17.38

17.38

次分別利鈍開合辨定。要分唯二，謂利與鈍，鈍名信脫，利名見到。此二遍通，隨相麁分，前六種中現般、中般是其利根，餘是鈍根。或分為三，謂利鈍中，此亦名為上中下根。隨別麁分，前六種中現般是利，中般為中，餘悉名鈍。以實具論，現般人中有利鈍中，直爾現般說之為利，轉世現般有鈍有中，多身轉世說之為鈍、少名為中。中般人中有利鈍中，如《涅槃經》及《成實》說，未離欲界而得般者名之為利，始離欲界未至色界而得般者說之為中，至色界邊方得般者說以為鈍。生及般、行般及無行般有利鈍中，俱說不定。依如《毘曇》，生般為利，行般為中，無行為鈍。故彼說言「依於利根及軟煩惱建立生般，依於中根及中煩惱建立行般，依於軟根及上煩惱立無行般。」若依《成實》，生般最利，與前相似；無行為中；行般為鈍。若依《涅槃》，行般最利，無行為中，生般為鈍，悉如上辨。上流般中，當知亦有利鈍中別。如《成實》說「一身為利，二三身中一切處鈍。」又更分別，不定為利，一切處中，樂定、樂慧齊名為鈍。若復細論，一一皆有利鈍中別。或復開分為六種性，退、思、護、住、勝進、不動。所得善根可退名退，非是已退。加以思願方能不退，名思法人。畏煩惱退，常自防護而得不退，名護法人。所得善根不退不進，名住法人。所得善根必能上進，名必勝進。所得善根牢固不退，名為不動。於中或有根本不動、或有增進始得不動。依如《毘曇》，從現般人乃至上流，齊具此六。利鈍如是（此三門竟）。

Next is distinguishing the sharp and dull [faculties], and defining them through expanding and condensing. In summary, there are only two: namely, sharp and dull. The dull is called liberation through faith (śraddhādhimukta), and the sharp is called attainment of view (dṛṣṭiprāpta). These two apply throughout. Making a rough classification according to characteristics, among the previous six types, the one attaining parinirvāṇa in this life (dṛṣṭa-dharma-parinirvāyin) and the one attaining parinirvāṇa in the intermediate state (antarā-parinirvāyin) have sharp faculties, while the rest have dull faculties. Or they may be divided into three: sharp, dull, and intermediate; these are also called superior, middling, and inferior faculties. Roughly classifying them individually, among the previous six types, the one attaining parinirvāṇa in this life is sharp, the one attaining parinirvāṇa in the intermediate state is middling, and all the rest are called dull. Discussing it fully and realistically, among those attaining parinirvāṇa in this life there are sharp, dull, and middling: one who straightaway attains parinirvāṇa in this life is said to be sharp; those who transmigrate through lifetimes to attain parinirvāṇa in this life have both dull and middling—transmigrating through many lifetimes is said to be dull, and through few is called middling. Among those attaining parinirvāṇa in the intermediate state there are sharp, dull, and middling: as explained in the Nirvāṇa Sūtra and the Tattvasiddhi, one who attains parinirvāṇa before leaving the desire realm is named sharp; one who has just left the desire realm but not yet reached the form realm and attains parinirvāṇa is said to be middling; and one who only attains parinirvāṇa upon reaching the border of the form realm is considered dull. Regarding those attaining parinirvāṇa upon being born (upapatti-parinirvāyin), with exertion (sābhisaṅkhāra-parinirvāyin), and without exertion (anabhisaṅkhāra-parinirvāyin), their sharp, dull, and middling [faculties] are all explained inconsistently. According to the Abhidharma, parinirvāṇa upon being born is sharp, parinirvāṇa with exertion is middling, and parinirvāṇa without exertion is dull. Therefore that text states: 'Based on sharp faculties and weak defilements, parinirvāṇa upon being born is established; based on middling faculties and middling defilements, parinirvāṇa with exertion is established; based on dull faculties and strong defilements, parinirvāṇa without exertion is established.' If according to the Tattvasiddhi, parinirvāṇa upon being born is sharpest, similar to the former; parinirvāṇa without exertion is middling; and parinirvāṇa with exertion is dull. If according to the Nirvāṇa [Sūtra], parinirvāṇa with exertion is sharpest, parinirvāṇa without exertion is middling, and parinirvāṇa upon being born is dull, all as distinguished above. Among those attaining parinirvāṇa by flowing upstream (ūrdhvasrotas), one should know that there are also distinctions of sharp, dull, and middling. As the Tattvasiddhi states: 'One rebirth is sharp; in two or three rebirths, all destinations are dull.' It is further differentiated: indefinite is sharp, and in all destinations, delight in samādhi and delight in prajñā are equally called dull. If discussed again in detail, each and every one has distinctions of sharp, dull, and middling. Or again, they may be expanded into six lineages: retrogression, deliberation, protection, abiding, promotion, and immovable. When the roots of goodness attained can retrogress, it is called retrogression, not that one has already retrogressed. One who can avoid retrogression only by applying deliberation and resolve is called a person of deliberation. One who fears defilements causing retrogression, constantly protects oneself, and thereby achieves non-retrogression is called a person of protection. One whose attained roots of goodness neither retrogress nor advance is called a person of abiding. One whose attained roots of goodness are bound to advance upward is called bound to advance. One whose attained roots of goodness are steadfast and do not retrogress is called immovable. Among them, some are fundamentally immovable, while others advance and only then attain immovability. According to the Abhidharma, from those who attain parinirvāṇa in this life up to those flowing upstream, all alike possess these six. Sharp and dull faculties are thus (this completes the third section).