俱舍論記 24.24

24.24

「言中般者至便般涅槃」者，此下別解。言中般者，謂欲界沒，往於色界住中有位，起應生地聖道現前，斷餘煩惱成阿羅漢，即便般無餘涅槃，故名中般。故《婆沙》百七十四云「從彼命終起色界中有，即住彼中有得如是種類無漏道，由此道方進斷餘結，於無餘依涅槃界而般涅槃，是名中般涅槃。」准《婆沙》文，約無餘依釋中般也。又解云：亦通有餘涅槃，《婆沙》不說，以相不顯略不言。豈有斷惑已第二剎那即入無餘？故知亦通有餘。問：起何地聖道？解云：起應生彼根本地道，以是樂道，起時易故；不起未至、中間、無色，以是苦道，起艱辛故。得無學已，亦不能起。如《婆沙》百七十五廣說。

Regarding 'That called "one who enters parinirvāṇa in the intermediate state"... directly enters parinirvāṇa': below this is the individual explanation. 'One who enters parinirvāṇa in the intermediate state' means that one dies in the desire realm, goes toward the form realm, and while abiding in the intermediate existence (antarābhava), generates the noble path belonging to the appropriate place of rebirth before oneself, abandons the remaining defilements, becomes an arhat, and directly enters parinirvāṇa without remainder; hence it is called 'one who enters parinirvāṇa in the intermediate state.' Therefore, the Mahāvibhāṣā, fascicle 174, states: 'From dying there, one generates intermediate existence of the form realm, and abiding in that intermediate existence, one obtains such a category of uncontaminated path; advancing through this path, one abandons the remaining fetters and enters parinirvāṇa in the realm of nirvāṇa without remainder; this is called entering parinirvāṇa in the intermediate state.' According to the text of the Mahāvibhāṣā, it explains the intermediate parinirvāṇa in terms of [nirvāṇa] without remainder. Another explanation says: It also applies to nirvāṇa with remainder; the Mahāvibhāṣā does not speak of it because its characteristic is not conspicuous, so it was omitted. How could it be that after abandoning defilements, in the very second thought-moment, one immediately enters [nirvāṇa] without remainder? Therefore, we know it also applies to [nirvāṇa] with remainder. Question: The noble path of which stage arises? The explanation is: The path of the fundamental stage (mūla-bhūmi) corresponding to where one is to be born arises, because it is an easy path and arises easily; the unarrived (anāgamya), the intermediate (dhyānāntara), and the formless (ārūpya) stages do not arise, because they are difficult paths and arise with hardship. Even after attaining the state of one beyond training (aśaikṣa), these cannot arise, as explained at length in the Mahāvibhāṣā, fascicle 175.