大般涅槃經義記 10.41

10.41

自下第三通就上下說七。先說六種，前五如上，加一現般。就現般中細分有二：一直現般，現依凡身修得那含，終至涅槃；二轉世現般，聖人身上經生已後修得那含，終至涅槃。於中有四：一須陀果上經生得般、二斯陀行中經生得般、三斯陀果上經生得般、四那含行中經生得般，是故轉世四處而來。舊言轉世三處來者，其言謬耳。次增說七，於前六上加無色般。此無色般與上流中樂定何別而須別論？釋言：不同。彼樂定者從廣果去，此無色般從欲界去，經生無色，故須別論。如《成實》中宣說十一：現般為一、轉世為二、中般為三，生中三人通前為六，樂定、樂慧通前為八，信脫、見到及與身證通前十一。前八可知。於前八中，鈍名信脫，利名見到，得滅盡定名為身證。彼十一中，略無上流及不定般。

From here, the third [part] generally speaks of seven regarding the upper and lower. First, it mentions six kinds: the previous five as above, plus parinirvāṇa in the present life (dṛṣṭadharmaparinirvāyin). Within parinirvāṇa in the present life, when finely divided, there are two: 1. direct parinirvāṇa in the present life, where one relies directly on a mortal body in the present life to cultivate and attain the status of anāgāmin, ultimately reaching nirvāṇa; 2. parinirvāṇa in the present life after transmigration across lifetimes, where having passed through rebirths upon the body of a noble one, one subsequently cultivates and attains the status of anāgāmin, ultimately reaching nirvāṇa. Within this, there are four: (1) passing through rebirths and obtaining parinirvāṇa on the basis of the fruit of stream-entry; (2) passing through rebirths and obtaining parinirvāṇa during the practice of once-returning; (3) passing through rebirths and obtaining parinirvāṇa on the basis of the fruit of once-returning; (4) passing through rebirths and obtaining parinirvāṇa during the practice of non-returning. Therefore, transmigration across lifetimes comes from four situations. The old saying that transmigration across lifetimes comes from three situations is erroneous. Next, increasing the number, it speaks of seven, adding parinirvāṇa in the formless realm to the previous six. What distinction is there between this parinirvāṇa in the formless realm and "delighting in concentration" among the upward-flowing, such that it requires a separate discussion? The explanation: they are not the same. That "delighting in concentration" proceeds from Bṛhatphala, whereas this parinirvāṇa in the formless realm proceeds from the desire realm, undergoing rebirth in the formless realm; therefore, it requires a separate discussion. As in the *Tattvasiddhi*, eleven are expounded: parinirvāṇa in the present life is one; transmigration across lifetimes is two; intermediate parinirvāṇa is three; the three persons within rebirth, combined with the preceding, make six; delighting in concentration and delighting in wisdom, combined with the preceding, make eight; liberated by faith, attained by vision, and bodily witness, combined with the preceding, make eleven. The previous eight are self-evident. Among the previous eight, the dull one is called liberated by faith, the keen one is called attained by vision, and one who attains the meditative absorption of cessation is called bodily witness. In those eleven, flowing upward and indefinite parinirvāṇa are omitted.