大般涅槃經義記 10.50

10.50

上來第二依前廣釋。自下第三有難解者問答重顯。重顯向前中般那含，初問、次答、後明中般上中下別。問中初言「中涅槃者則是利根，何不現在入涅槃」者，就時徵問。「何故欲界有中涅槃，色界則無」就處徵問。下佛答之。先答初問，明有三緣現在不得。一四大羸劣不能修道故不現得；二資具少故不現得，初先正辨，「我昔」已下引事證成，「無量眾生應入」已下總以結之；三有眾生樂多教化故不現得。「如汝問」下，答其後問，先牒、後釋。有四復次：一約內外因緣分別。「欲界煩惱因緣有二」總以標舉。「內外」列名，使性為內、塵境為外，以欲界中有外可厭故有中般，上界無彼外緣可厭故無中般。二約色欲二愛分別，先舉、次列。著外五欲資生之具名為欲愛，愛著女色名為色愛。欲界地中有此可厭故有中般，上界無此故無中般。三約慳等麁過分別，欲界有其慳貪瞋妬無慚愧等可以厭惡故有中般，上界無此故無中般。第四約其心性分別，欲界性健故有中般，得四果故；上界不爾，故無中般。

The above was the second [section], expanding upon the explanation according to the preceding text. From here below, the third resolves difficult points through questions and answers to re-elucidate them. It re-elucidates the previously mentioned anāgāmin who attains parinirvāṇa in the intermediate state: first questioning, next answering, and then clarifying the superior, intermediate, and inferior distinctions of intermediate parinirvāṇa. In the questioning, the opening words: 'Those who attain parinirvāṇa in the intermediate state are of sharp faculties; why do they not enter nirvāṇa in the present [life]?' raises the question with respect to time. 'Why is there intermediate parinirvāṇa in the desire realm, but not in the form realm?' raises the question with respect to place. Below, the Buddha answers. First, answering the first question, he explains that due to three conditions they cannot attain it in the present life: First, because the four great elements are weak and frail, they cannot cultivate the path, and thus do not attain it in the present; second, because their provisions and necessities are deficient, they do not attain it in the present—first properly discerning this, from 'In the past, I' below adducing incidents to substantiate it, and from 'innumerable sentient beings should enter' below generally concluding it; third, because some sentient beings delight in teaching and transforming many, they do not attain it in the present. 'As you asked' below answers the latter question, first citing it and then explaining it. There are four points: First, distinguishing them in terms of internal and external causes and conditions. 'The causes and conditions of defilements in the desire realm are twofold' generally introduces it. 'Internal and external' lists the names: the nature of the latent dispositions is internal, and sensory objects are external; because in the desire realm there are external [objects] to be reviled, there is intermediate parinirvāṇa, whereas because the higher realms lack those external conditions to be reviled, there is no intermediate parinirvāṇa. Second, distinguishing them in terms of the two attachments to form and desire: first introducing, then listing them. Clinging to the external five desires and necessities of life is called attachment to desire; clinging with attachment to female form is called attachment to form. Because in the stages of the desire realm these exist to be reviled, there is intermediate parinirvāṇa, whereas because the higher realms lack these, there is no intermediate parinirvāṇa. Third, distinguishing them in terms of coarse faults such as stinginess: because the desire realm has stinginess, greed, anger, jealousy, lack of shame, and lack of conscience that can be loathed, there is intermediate parinirvāṇa, whereas because the higher realms lack these, there is no intermediate parinirvāṇa. Fourth, distinguishing them in terms of mental disposition: because the nature [of mind] in the desire realm is robust, there is intermediate parinirvāṇa, for they can attain the four fruits; the higher realms are not like this, so there is no intermediate parinirvāṇa.