大般涅槃經義記 10.40

10.40

第二段中，先舉、後列。言「中般」者，論釋不同。依如《成實》，捨欲界身向色界去，中間受身而得般故，名為中般。彼論不立中陰身故。此及《毘曇》捨欲上昇，中陰身中而得般故，名為中般，無別受生。「受身般」者，餘處名為生般那含，與行無行同在一處，隨義分異。異相如何？經論不同，凡有三別。依如《毘曇》，捨欲上昇至色界中，隨在何處最初受身，於此身中初生得般，名為生般。即此生中有利根人，觀察十六聖行得般，名為行般。又復觀察苦集及道有為之行而得般故，亦名行般。即此生中有鈍根人，修習有漏等智斷結，不觀十六聖行斷結，如此得般名無行般。又設觀諦但觀滅諦無為勝法方能得般，名無行般。此後二人皆悉盡壽方始得般，不同初人。此三人中，生般最利，行般為次，無行最鈍。若依《成實》，生般同前最為利根。無行為次，是人自知定得涅槃，不勤行道盡壽得般，名無行般。行般最鈍，精勤行道盡壽得般，名為行般。此經所說受身般者，同《成實》中行般那含，精勤行道盡壽得般名受身般。此中行般，與《成實》中生般相似，精勤行道不至壽終而得涅槃，名為行般。此中無行與《成實》同，不勤行道盡壽得般，名無行般。「上流般」者，色界已上隨在何處，二生已後而得般者，名上流般。於中細分乃有四種：一上流般，次第受身至廣果天而得涅槃；二者樂慧，至廣果天不得涅槃，生五淨居；三者樂定，至廣果天不得涅槃，生無色界；四不定般，未至廣果中間得般。此四通說以為上流。

In the second section, it first sets forth and then enumerates. Regarding "intermediate parinirvāṇa (antarāparinirvāyin)," the treatises explain it differently. According to the *Tattvasiddhi*, one abandons the body of the desire realm and heads toward the form realm, and because one obtains parinirvāṇa having taken a body in between, it is called intermediate parinirvāṇa, since that treatise does not posit an intermediate existence (antarābhava) body. Here and in the *Abhidharma*, one abandons the desire realm and ascends, and because one obtains parinirvāṇa within the intermediate existence body, it is called intermediate parinirvāṇa, without any separate rebirth. "Parinirvāṇa upon taking a body (upapadyaparinirvāyin)" is elsewhere called the anāgāmin who attains parinirvāṇa upon rebirth; it is situated in the same place as the [attainment] with effort and without effort, being differentiated according to meaning. What are its distinct characteristics? The sūtras and treatises differ, having three distinctions in total. According to the *Abhidharma*, one abandons desire and ascends to the form realm; wherever one initially receives a body, obtaining parinirvāṇa at the initial birth in this body is called parinirvāṇa upon rebirth. Within this very birth, there is a person of keen faculties who contemplates the sixteen holy practices and attains parinirvāṇa; this is called parinirvāṇa with effort (sābhisaṅkhāraparinirvāyin). Furthermore, because they contemplate the conditioned practices of suffering, accumulation, and the path and thereby obtain parinirvāṇa, it is also called parinirvāṇa with effort. Within this very birth, there is a person of dull faculties who cultivates the contaminated conventional knowledge to sever fetters without contemplating the sixteen holy practices to sever fetters; obtaining parinirvāṇa in this manner is called parinirvāṇa without effort (anabhisaṅkhāraparinirvāyin). Moreover, even if they contemplate the truths, they can only obtain parinirvāṇa by contemplating the unconditioned superior dharma of the truth of cessation; this is called parinirvāṇa without effort. Both of these latter two persons obtain parinirvāṇa only after their life span is exhausted, unlike the first person. Among these three persons, parinirvāṇa upon rebirth is the keenest, with effort is next, and without effort is the dullest. If relying on the *Tattvasiddhi*, parinirvāṇa upon rebirth is, as before, of the keenest faculties. Parinirvāṇa without effort is next: this person knows of themselves that they are certain to obtain nirvāṇa, so they do not diligently practice the path and obtain parinirvāṇa upon the exhaustion of their life span; it is called parinirvāṇa without effort. Parinirvāṇa with effort is the dullest: one diligently practices the path and obtains parinirvāṇa upon the exhaustion of their life span; it is called parinirvāṇa with effort. The parinirvāṇa upon taking a body spoken of in this sūtra is equivalent to the anāgāmin with effort in the *Tattvasiddhi*, where diligently practicing the path and obtaining parinirvāṇa upon the exhaustion of one's life span is called parinirvāṇa upon taking a body. Here, "with effort" is similar to "upon rebirth" in the *Tattvasiddhi*, where diligently practicing the path and obtaining nirvāṇa before the end of one's life span is called parinirvāṇa with effort. Here, "without effort" is the same as in the *Tattvasiddhi*, where not diligently practicing the path and obtaining parinirvāṇa upon the exhaustion of one's life span is called parinirvāṇa without effort. "Parinirvāṇa by flowing upward (ūrdhvasrotas)": wherever within the form realm and above, one who obtains parinirvāṇa after two or more rebirths is called parinirvāṇa by flowing upward. Within this, when finely divided, there are four kinds: 1. parinirvāṇa by flowing upward, where one receives bodies in succession up to the Bṛhatphala heaven and there attains nirvāṇa; 2. delighting in wisdom, where one does not attain nirvāṇa upon reaching the Bṛhatphala heaven, but is born in the five Śuddhāvāsa heavens; 3. delighting in concentration, where one does not attain nirvāṇa upon reaching the Bṛhatphala heaven, but is born in the formless realm; 4. indefinite parinirvāṇa, where one attains parinirvāṇa in between before reaching Bṛhatphala. These four are collectively spoken of as flowing upward.