俱舍論頌疏論本 24.16

24.16

釋曰：此者，此不還也。總說有七：一者、中般，謂欲界沒，色中有中般涅槃故。二者、生般，色界生已般涅槃故，此具勤修、速進二道。三、有行般，色界生已，長時加行方般涅槃，有勤修行，無速進道。四、無行般，謂於色界生已經久，加行懈怠，無功用行般涅槃故，此勤修、速進二道俱闕也。又經部釋，論主許之，故論云：「於契經中先說無行，後說有行，如是次第與理相應，有速進道，不由功用，般涅槃故，名為無行。無速進道，有功用行，般涅槃故，名為有行。」

Explanation: 'This' refers to this non-returner. Broadly speaking, there are seven: 1. One who attains parinirvāṇa in the intermediate state (antarā-parinirvāyin), meaning that dying in the desire realm, one attains parinirvāṇa in the intermediate existence of the form realm. 2. One who attains parinirvāṇa upon birth (upapatti-parinirvāyin), because having been reborn in the form realm, one attains parinirvāṇa; this one possesses both the path of diligent cultivation and the path of swift progress. 3. One who attains parinirvāṇa with exertion (sābhisaṃskāra-parinirvāyin): having been reborn in the form realm, only after long application does one attain parinirvāṇa; they have the path of diligent practice, but lack the path of swift progress. 4. One who attains parinirvāṇa without exertion (anabhisaṃskāra-parinirvāyin), meaning that having been reborn in the form realm for a long time, with lax application, one attains parinirvāṇa without effortful practice; this one lacks both the path of diligent cultivation and the path of swift progress. Furthermore, the Sautrāntika explanation is accepted by the author of the treatise, so the treatise says: 'In the sūtras, non-exertion is taught first and exertion is taught second; such an order accords with reason: because one has the path of swift progress and attains parinirvāṇa without effort, it is called without exertion; because one lacks the path of swift progress and attains parinirvāṇa through effortful practice, it is called with exertion.'