俱舍論疏 24.22

24.22

論「言中般者至便般涅槃」，釋中般也。《正理論》云「言中般者，謂有一類補特伽羅，已於生結得非擇滅。起結不爾，彼於欲界遇逼惱緣之所逼惱，便能自勉修斷餘結殊勝加行。加行未滿，遇捨命緣，遂致命終。由起結力受色中有，厭多苦故，乘前起道進斷餘結，成阿羅漢得般涅槃。乃至唯欲界沒受色中有便般涅槃得中般名，非色界沒。何緣有學未離欲貪，無中有中般涅槃者？欲界中有依身微劣，於多事業無堪能故，住本有位於欲界法尚難越度，況中有中能越欲界至得應果。多事業者，謂越三界，及永斷除二種煩惱，并得二三沙門果證。住中有位，無如是能。又此地中有得般涅槃，唯起此地中所有聖道。初靜慮地中有位中般涅槃者，唯起自地根本靜慮聖道現前，非未至、中間，難令現前故。在中有位依身微劣，要易起者方能現前。又唯欲界沒往色界生，有中有中般涅槃者，非色界沒生色界者，以色界中無災害故。若本有位有餘障緣不得涅槃，中有亦爾。」

The commentary states: "Attaining parinirvāṇa in the intermediate state means … immediately attains parinirvāṇa," which explains attaining parinirvāṇa in the intermediate state (antarāparinirvāyin). The Nyāyānusāra states: "Attaining parinirvāṇa in the intermediate state means that there is a class of individuals (pudgala) who have already obtained non-analytical cessation regarding the fetter of birth, but not so for the fetter of arising. Afflicted by tormenting conditions in the desire realm, they are able to exert themselves to cultivate the excellent preparation for severing the remaining fetters. Before the preparation is complete, encountering conditions for relinquishing life, they subsequently die. By the power of the fetter of arising, they take an intermediate existence (antarābhava) in the form realm; being disgusted with much suffering, they ride their previous path of arising to proceed to sever the remaining fetters, become an arhat, and attain parinirvāṇa. This extends to: only when passing away from the desire realm and taking intermediate existence in the form realm to immediately attain parinirvāṇa do they receive the name 'attaining parinirvāṇa in the intermediate state', not when passing away from the form realm. For what reason is there no one among trainees (śaikṣa) who have not yet separated from desire and greed who attains parinirvāṇa in the intermediate state? The support-body of the intermediate existence in the desire realm is weak and inferior, and lacks the capability for many tasks. When abiding in the stage of fundamental existence, the dharmas of the desire realm are still difficult to transcend; how much less could they transcend the desire realm in the intermediate existence to attain the fruit of arhatship! 'Many tasks' refers to transcending the three realms, permanently severing two kinds of defilements, and attaining the realization of two or three fruits of the recluse. Abiding in the stage of intermediate existence, one lacks such capability. Furthermore, for attaining parinirvāṇa in the intermediate existence of this stage, one only arouses the noble path belonging to this stage. One who attains parinirvāṇa in the stage of intermediate existence of the first dhyāna stage only brings into presence the noble path of the fundamental dhyāna of their own stage, not that of the unarrived (anāgamya) or intermediate (dhyānāntara) [dhyāna], because those are difficult to bring into presence. In the stage of intermediate existence, the support-body is weak and inferior; only that which is easy to arouse can be brought into presence. Furthermore, only those who pass away from the desire realm to go and be born in the form realm have parinirvāṇa in the intermediate existence, not those who pass away from the form realm to be born in the form realm, because there are no disasters in the form realm. If in the stage of fundamental existence there are remaining obstructive conditions such that they cannot attain nirvāṇa, it is likewise so in the intermediate existence."