首楞嚴義疏注經 9.155

9.155

《智論》所說。此比丘者不廣尋經論，師心修行，無廣聞慧，不識諸禪三界地位。但精勤不息，證得初禪謂是初果，乃至四禪離八災患，便謂已證阿羅漢果。阿羅漢者，此云無生，我已證得無生果，已離三界分段生死，所作已辦，更不進修。至無常時，四禪中陰見有生處，忽然起謗：「我聞羅漢已得無生，今日云何更有生處？若如是者，佛說羅漢竝是虛妄，故知無有得涅槃者。」由此起謗決定邪見，天中陰滅，墮阿鼻獄。

This is related in the Mahāprajñāpāramitopadeśa. This monk did not broadly investigate sūtras and treatises, but practiced following his own mind, lacking the wisdom of broad learning and failing to recognize the stages of the various dhyānas and the three realms. Merely being diligent without rest, when he realized the first dhyāna he thought it was the first fruit, up until the fourth dhyāna, free from the eight calamities, where he took it to be the realization of the fruit of an arhat. 'Arhat' means 'non-arising'; [he thought:] 'I have realized the fruit of non-arising, freed from the fragmental saṃsāra of the three realms; what had to be done is done, and there is no further cultivation.' When impermanence arrived, the intermediate state of the fourth dhyāna saw that there was a place of rebirth, and he suddenly gave rise to slander: 'I heard that arhats have attained non-arising; today why is there another place of rebirth? If it is so, the Buddha's talk of arhats is entirely false, so know that there is no one who attains nirvāṇa.' Through giving rise to this slanderous, definitive deviant view, the heavenly intermediate state ceased, and he fell into the Avīci hell.