俱舍論疏 24.29

24.29

論「有速進道至便般涅槃」，述經部義。無行有速進道利根應先，有行無速進道鈍根應後。無行無功用得，利故應先有行多功用得，鈍故應後。生般涅槃得最速進最上品道，在無行前，此以生般證有行般合在後也。《正理論》云「然有經說無行在先，亦有經中先說有行。時既無異，隨說無違。有行可尊，故我先說。」准此論文，有行、無行在生般後，即二相望不定前後。

On the treatise passage, "Because there is a path of swift progress... one directly attains parinirvāṇa": This presents the Sautrāntika position. One without effort has a path of swift progress; with sharp faculties, they should come first. One with effort lacks a path of swift progress; with dull faculties, they should come later. What is attained without effort occurs without exertion; being sharp, they should come first. What is attained with effort occurs with much exertion; being dull, they should come later. Attaining parinirvāṇa upon rebirth involves obtaining the swiftest and highest-grade path, coming before one without effort; thus, using parinirvāṇa upon rebirth proves that parinirvāṇa with effort belongs later. The Nyāyānusāra states: "However, some sūtras state that the one without effort comes first, while other sūtras first state the one with effort. Since the time is not different, there is no contradiction regardless of which is stated. The one with effort is worthy of honor, which is why I state it first." According to this treatise text, both the one with effort and the one without effort come after the one who attains parinirvāṇa upon rebirth; that is, relative to one another, their sequence is indefinite.