俱舍論記 24.35

24.35

「謂若於靜慮至般涅槃者」者，別釋雜修上流。於中有三：一者全超，初生梵眾、次生色究竟，頓超中間十四天處，是名全超。二者半超，於色界中十六天處，從彼梵眾漸漸次第生下淨居，或超十三處或十二處，乃至中間能超一處生色究竟，超非全故名為半超。聖必不生大梵天處，是起戒禁僻見處故。自謂究竟一道師故，故不生彼。不生無想理在絕言，故不別簡，或可影顯。此半超人，於十六天極少三生，初生梵眾、次十四天中隨生一處、後生色究竟；若極多生十五，於十六天隨其所應中間越一，生餘十五。三者遍沒，從彼梵眾漸次生後十四天處皆遍受生，最後方能生色究竟。一切處死，故名遍沒。一切處，謂十六處。無不還者於已生處受第二生，由彼於生容求勝進所以上生，非求等故故不重生，非求劣故故不下生。即由此故不還義滿，不復還生曾生處故。尚不生本處，況有生下。即由此義顯欲生聖不名不還，而於一處有重生義。故《婆沙》一百七十四云「復次生欲界聖者不名不還，而名七返有等。故生上、下亦一處重生，生上界聖者名曰不還，故唯生上亦不重生。由此義故不還義滿。以尚不生本處，況有生下者（已上論文）。」復總結言「應知此謂二上流中，由有雜修靜慮因故，往色究竟般涅槃者。」

Regarding “If in the dhyānas [...] attains parinirvāṇa”: this separately explains the upward-streamer with complex cultivation (miśra-bhāvanā). Among these there are three types: First is the total leaper (sarvordhvaṃgama / [sarvotplutaka]): first born among the retinue of Brahmā (Brahmā-pāriṣadya), next born in Akaniṣṭha, suddenly leaping over the fourteen intermediate heavenly planes; this is called the total leaper. Second is the half-leaper: among the sixteen heavenly planes in the form realm, gradually and successively taking birth from the retinue of Brahmā up to the Śuddhāvāsa below, either leaping over thirteen planes, or twelve planes, or even leaping over just a single intermediate plane to be born in Akaniṣṭha; because the leaping is not total, it is called a half-leaper. A noble one definitely does not take birth in the plane of the Great Brahmā (Mahābrahmā), because it is a place where deviant views of rules and vows (śīlavrata-parāmarśa) arise; because [the Great Brahmā] claims himself to be the teacher of the single path to the ultimate, [noble ones] do not take birth there. That they do not take birth among the non-percipient [gods] (asaṃjñin) is obvious beyond words, hence not separately excluded, or it may be implicitly understood. For this half-leaper, within the sixteen heavens there are at minimum three births: first born in the retinue of Brahmā, next born in any one of the intermediate fourteen heavens, and finally born in Akaniṣṭha; at most there are fifteen births: among the sixteen heavens, skipping one in the middle as appropriate, taking birth in the remaining fifteen. Third is the dying-everywhere (sarva-cyuta): gradually born from the retinue of Brahmā through the subsequent fourteen heavenly planes, taking birth everywhere, only at last able to be born in Akaniṣṭha. Because one dies in every place, it is called dying-everywhere. ‘Every place’ means the sixteen places. No non-returner takes a second birth in a plane where they have already taken birth; because in taking birth they only seek superior progress, they are therefore born upward; because they do not seek what is equal, they do not take birth again [in the same place]; because they do not seek what is inferior, they do not take birth downward. Precisely due to this, the meaning of ‘non-return’ is complete, because they do not return to be born in a place once born. They do not even take birth in their original place, how much less could they be born downward! Precisely through this principle it is shown that noble ones born in the desire realm are not called non-returners, yet they may have repeated births in a single place. Therefore the Mahāvibhāṣā, fascicle 174, states: “Furthermore, noble ones born in the desire realm are not called non-returners, but are called ‘having at most seven returns’, and so forth; thus in being born above or below, they also take birth repeatedly in one place. Noble ones born in higher realms are called non-returners, and thus they only take birth above and never take birth repeatedly. By this principle, the meaning of non-return is complete, since they do not even take birth in their original place, how much less could they be born downward!” (End of the treatise passage.) It also concludes in summary: “One should know that this refers to those among the two upward-streamers who, by having the cause of complex cultivation of the dhyānas, go to Akaniṣṭha to attain parinirvāṇa.”