俱舍論疏 24.22

24.22

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."