俱舍論記 24.64

24.64

「以彼聖道至無如是能」者，答。一聖道未熟、二難令現起、三隨眠非劣，故住彼中有無有般涅槃。又毘婆沙者作如是釋：一諸欲界法極難越故、二彼尚有餘多所作故。多所作者，謂應進斷欲界不善、上界無記二煩惱故，及應進得若二沙門果。謂從一來進得不還、阿羅漢果。若三沙門果，謂從預流進得一來、不還、阿羅漢果，并應總越三界生死有漏法故。又解：及應進得若第二一來果、若第三不還果，并應總越三界法故得阿羅漢果。住中有位無如是能，色界不爾，故住中有能般涅槃。又《婆沙》一百七十四云「問：如欲界沒受色界中有得般涅槃，如是從色界沒受色界中有亦般涅槃不？答：不爾。所以者何？彼於欲界多苦多障多諸災橫可厭之身極生厭逆。既捨離已，起色界中有現在前時，於當所受長時異熟亦生厭患，便般涅槃。色界無有如是災橫極可厭事令生厭逆，如於本有有緣礙故不般涅槃，今中有亦爾，故從彼沒所起中有不般涅槃。」

Regarding [the text from] “Because their noble path [...]” to “[...] they do not have such capability,” this is the answer. First, the noble path is not yet mature; second, it is difficult to make it manifest; third, the anuśayas are not weak; therefore, abiding in that intermediate existence, there is no parinirvāṇa. Furthermore, the masters of the Vibhāṣā explain this as follows: First, all phenomena of the desire realm are extremely difficult to transcend; second, they still have many remaining things to do. ‘Many things to do’ means that they must further abandon two kinds of defilements—the unwholesome of the desire realm and the indeterminate of the higher realms—and they must further attain either two fruits of the ascetic life (that is, from a once-returner advancing to attain the fruits of non-returner and arhat), or three fruits of the ascetic life (that is, from a stream-enterer advancing to attain the fruits of once-returner, non-returner, and arhat), and they must comprehensively transcend the sāsrava phenomena of birth-and-death in the three realms. Another explanation: and they must advance to attain either the second fruit of once-returner, or the third fruit of non-returner, and by comprehensively transcending the phenomena of the three realms, attain the fruit of arhat. Abiding in the stage of intermediate existence, one lacks such capability; the form realm is not like this, so abiding in intermediate existence, one is able to attain parinirvāṇa. Furthermore, *Mahāvibhāṣā* fascicle 174 states: “Question: Just as one who demises from the desire realm and receives intermediate existence in the form realm can attain parinirvāṇa, can one who demises from the form realm and receives intermediate existence in the form realm likewise attain parinirvāṇa? Answer: It is not so. Why is that? That [practitioner] gives rise to intense disgust and revulsion toward the abominable body of the desire realm with its many sufferings, many obstacles, and many disasters. Having cast it off, when the intermediate existence of the form realm arises and becomes manifest, they also give rise to revulsion toward the long-lasting vipāka that would be experienced in the future, and thereupon attain parinirvāṇa. The form realm does not have such disasters and extremely abominable matters to cause disgust and revulsion; just as in basic existence there are obstructive conditions and thus they do not attain parinirvāṇa, the present intermediate existence is also like that; therefore, in the intermediate existence arisen upon demise from that [realm], they do not attain parinirvāṇa.”