大般涅槃經集解 68.8

68.8

案僧亮曰：受生業者，煩惱行也。作業者，身口合行受生業也。四種心訖，故名為中，此自心為中也。學無學者，無漏心也。非學非無學者，有漏善及無記捨壽，不用無漏也。僧宗曰：言受身者，願生身也。此那含既根利，已久厭欲界中生。及其捨欲界身之中陰時，仍此中滅不願受色地生也。作業者，修四無量諸善功德也。有四種心者，言中陰。那含人涅槃時，於此四中，二是涅槃心也。非學非無學者，成果時在無生心。此無生心，既非復那含，而言那含在中陰有此心者，仍那含名。若初入中陰是那含，及其將入涅槃之時已得羅漢，此無生心非是盡、無生二智，是以不得名無學也。二者學心者，言未得羅漢之時，進求故為學心者。三無學心者，謂羅漢盡、無生二智，名無學心也。四非學非無學心，謂成羅漢報無記心也。取二種非學非無學入涅槃也，中間二心則非也。前非學非無學者，此觀空心，不為斷結成果，但遊觀空，為欲入涅槃也。取後非學非無學，若依四分毘曇中解，羅漢任運得入涅槃，是以中陰入時唯用二心，中間二心不用也。寶亮曰：次解五門中之初人。一作業者，即是色界正報業。二受生業者，是色界潤生業，色界但受中陰報而得涅槃也。捨欲界身未至色界者，就人為語，如似從四行而未至。然理撿不爾，亦不測初禪中中陰幾時。若取況人中三七日論，利根人亦生中陰即得道者，如始離欲界。若極鈍根人盡三七日得者，如捨欲至色界邊也。一非學非無學者，世俗善心。二學者，正觀真解心。三無學者，亦是正觀，而非活結心。四非學非無學者，無記心。今用世俗善心及無記心得入涅槃，餘二心中不得死滅也。

Sengliang states: 'Karma of taking birth' refers to the activity of afflictions. 'Creating karma' refers to the combined actions of body and speech that generate the karma of taking birth. Down through 'four kinds of mind', it is therefore called 'intermediate'; this is 'intermediate' in terms of one's own mind. 'Trainee (śaikṣa) and non-trainee (aśaikṣa)' refers to the outflow-free mind. 'Neither trainee nor non-trainee' refers to the mundane wholesome and indeterminate [mind] when relinquishing one's lifespan; it does not employ the outflow-free [mind]. Sengzong states: Speaking of 'receiving a body' means aspiring to take birth in a body. As this anāgāmin has sharp faculties, they have long grown weary of birth in the desire realm. When relinquishing the intermediate state of the desire-realm body, they then extinguish right here and do not wish to take birth in the form ground. 'Creating karma' refers to cultivating the four immeasurables and various wholesome merits. Regarding 'four kinds of mind', it means that when the intermediate-state anāgāmin person attains nirvāṇa, among these four, two are the mind of nirvāṇa. The 'neither trainee nor non-trainee' [mind] is the mind of non-arising when fulfilling the fruit. Since this mind of non-arising is no longer that of an anāgāmin, yet it is said that an anāgāmin in the intermediate state possesses this mind, it still retains the name of an anāgāmin. When first entering the intermediate state, they are an anāgāmin, and by the time they are about to enter nirvāṇa, they have already attained arhatship; this mind of non-arising is not the two knowledges of extinction and non-arising, and therefore cannot be called 'non-trainee'. Second, the 'trainee mind' refers to when arhatship is not yet attained, and because of advancing and seeking, it is the trainee mind. Third, the 'non-trainee mind' refers to the arhat's two knowledges of extinction and non-arising, which is called the non-trainee mind. Fourth, the 'neither trainee nor non-trainee mind' refers to the indeterminate mind resulting from the fruition of an arhat. They take the two kinds of 'neither trainee nor non-trainee' to enter nirvāṇa; the two intermediate minds are not used. The former 'neither trainee nor non-trainee' is this mind contemplating emptiness; not for severing fetters to realize the fruit, it merely wanders and contemplates emptiness in order to wish to enter nirvāṇa. Regarding adopting the latter 'neither trainee nor non-trainee', if explained according to the Sarvāstivāda Abhidharma, the arhat enters nirvāṇa spontaneously; therefore, when entering in the intermediate state, they only employ two minds, and do not employ the two intermediate minds. Baoliang states: Next, he explains the first person among the five gates. First, 'creating karma' is the karma of primary retribution in the form realm. Second, 'karma of taking birth' is the karma that moistens birth into the form realm; in the form realm, one merely receives the retribution of the intermediate state and attains nirvāṇa. Relinquishing the desire-realm body without yet reaching the form realm is spoken with respect to the person, as if proceeding from the four practices without yet arriving. However, examining the principle, it is not so; neither can one measure how long the intermediate state of the first dhyāna lasts. If one takes the analogy of twenty-one days among humans, a person of sharp faculties who attains the path immediately upon taking birth in the intermediate state is like having just left the desire realm. If an extremely dull-facultied person attains it only after exhausting the full twenty-one days, it is like relinquishing desire and reaching the border of the form realm. First, 'neither trainee nor non-trainee' is the conventional wholesome mind. Second, 'trainee' is the mind of correct contemplation and true understanding. Third, 'non-trainee' is also correct contemplation, but is not the mind that eliminates fetters. Fourth, 'neither trainee nor non-trainee' is the indeterminate mind. Now, by employing the conventional wholesome mind and the indeterminate mind, they can enter nirvāṇa; in the remaining two minds, death and extinction cannot occur.