大般涅槃經義記 10.43

10.43

上來第一開合辨相。自下第二依前廣釋，但解向前五種那含。先解中般，文別有三：一約業辨中先舉二業，「作受」列名。造緣初起名為「作業」，為愛所潤能生後果名受「生業」。下約顯中，「中涅槃者有作無受」，故中涅槃。二約處辨中，「捨欲界身未至色界，以利根故於中涅槃」。三約心辨中，先舉四心、次列四名。初言「非學非無學」者，是受生心，受中陰生。言「學心」者，是無漏因。言「無學」者，是無漏果。後言「非學非無學」者，是命終心捨中陰身。如《雜心》說羅漢報生心及與威儀意。隨順心滅，故趣向般涅槃。下約此四明中涅槃，先問、次辨。四中，後二是涅槃心，初二即非。無學之心證有餘滅，非學無學入無餘滅，是故後二名涅槃心。「是故」下結。

The above is the first [part], distinguishing characteristics by opening and combining. From here, the second [part] explains extensively based on the preceding, but only explains the previous five kinds of anāgāmins. First, explaining the intermediate parinirvāṇa, the text specifically has three [parts]: 1. Distinguishing the intermediate in terms of karma: first, it sets forth the two karmas, listing the names as "producing" and "receiving." The initial arising that creates the conditions is called "producing karma"; that which is moistened by craving and able to generate future fruitions is called "rebirth-receiving karma." Below, in terms of revealing the intermediate: "one of intermediate parinirvāṇa has producing but lacks receiving," hence they attain intermediate nirvāṇa. 2. Distinguishing the intermediate in terms of location: "abandoning the body of the desire realm, not yet reaching the form realm, because of keen faculties they attain parinirvāṇa in between." 3. Distinguishing the intermediate in terms of the mind: first setting forth the four minds, next listing their four names. The first, saying "neither trainee nor non-trainee," is the mind of receiving rebirth, which receives rebirth in the intermediate existence. What is called "mind of a trainee" is the uncontaminated cause. What is called "non-trainee" is the uncontaminated fruition. The later saying "neither trainee nor non-trainee" is the mind at the end of life when abandoning the intermediate existence body. As the *Saṃyuktābhidharmahṛdaya* says, the arhat's retributive-birth mind and deportment mind, in accordance with the cessation of mind, therefore advance toward parinirvāṇa. Below, based on these four, it clarifies intermediate nirvāṇa, first asking and next distinguishing. Among the four, the latter two are minds of nirvāṇa, while the first two are not. The mind of the non-trainee realizes cessation with remainder; the neither trainee nor non-trainee enters cessation without remainder; therefore, the latter two are called minds of nirvāṇa. From "for this reason" downward, it concludes.