俱舍論記 24.32

24.32

「然契經中至便般涅槃」者，述經部解。然契經中先說無行、後說有行般涅槃者，如是次第與理相應。論主意朋經部，所以印可。無勤修行有速進道，無行之人而成辨故。無速進道有勤修行，有行之人而成辨故。或無行有行而能成辨無學果故。無行之人起速進道，不由功用得般涅槃。有行之人起勤修行，要由功用得般涅槃。因此義便，復解生般涅槃，得最上品道隨眠最劣，故生不久便般涅槃，名為生般。

Regarding 'However, in the sūtra... directly enters parinirvāṇa': this states the Sautrāntika explanation. The fact that the sūtras explain parinirvāṇa without activity first and parinirvāṇa with activity second is an order that accords with reason. The author of the treatise agrees with the Sautrāntika, and therefore endorses it. Lacking diligent practice but possessing the path of swift progress, the person without activity achieves [the fruit]. Lacking the path of swift progress but possessing diligent practice, the person with activity achieves [the fruit]. Or: it is either without activity or with activity that one can achieve the fruit of one beyond training (aśaikṣa-phala). The person without activity generates the path of swift progress and without exertion enters parinirvāṇa. The person with activity generates diligent practice and must enter parinirvāṇa by means of exertion. Taking advantage of this discussion, he further explains birth parinirvāṇa: because one attains the highest-grade path and one's dormant defilements are the weakest, not long after birth one directly enters parinirvāṇa, which is called 'entering parinirvāṇa upon birth'.