大乘義章 17.39

17.39

次明那含斷結多少。如經中說「斷五下結，及無慚愧、慳嫉等過，成阿那含。」何者五結？所謂身見、戒取，及疑、貪欲、瞋恚。前之三種，先斷此無，故通說之。又復前三，亦有那含親斷之義，故通說之，義如後釋；後二一向那含親斷。此五結中，前之三種，依如《成實》，具足二下，名為下結：一眾生下，唯凡夫起；二障下果，亦名下結，唯障初果。若依《毘曇》，唯眾生下，名為下結，義同前解，非障下果名為下結。此之三種，通障須陀、斯陀、那含三種果故。後二是其欲界煩惱，以界下故，名為下結。守果那含唯斷此五；進向那含通斷上結，唯非想地末後解脫而未剋證。那含如是。

Next is explaining the quantity of fetters severed by an anāgāmin. As stated in the sūtras: 'Severing the five lower fetters, as well as the faults of shamelessness, unconscionableness, stinginess, envy, and so forth, one becomes an anāgāmin.' What are the five fetters? Namely: view of self-existence, attachment to precepts, doubt, sensual desire, and ill will. Regarding the first three, because they were previously severed and are absent here, they are spoken of collectively. Furthermore, regarding the first three, there is also the sense in which the anāgāmin directly severs them, so they are spoken of collectively, as explained below; the latter two are severed directly and solely by the anāgāmin. Among these five fetters, the first three, according to the Tattvasiddhi, fully possess two senses of 'lower' and are therefore called lower fetters: first, inferior sentient beings, arising only in ordinary persons; second, obstructing the lower fruit, hence also called lower fetters, obstructing only the first fruit. If according to the Abhidharma, they are called lower fetters solely because of inferior sentient beings, having the same meaning as the prior explanation; they are not called lower fetters because of obstructing the lower fruit, because these three universally obstruct the three fruits of srotāpanna, sakṛdāgāmin, and anāgāmin. The latter two are defilements of the desire realm, and because that realm is lower, they are called lower fetters. An anāgāmin who maintains the fruit has severed only these five; an anāgāmin advancing toward [arhatship] universally severs higher fetters, and has only not yet realized the final liberation of the stage of neither-perception-nor-non-perception. Anāgāmin is thus.