瑜伽論記 2.341

2.341

五現涅槃中，初一受天欲塵，後四現法樂住，名五涅槃。引定在身，離欲惡法，得定怡樂，故名現法涅槃，人等欲劣，故不建立，前來所說四有邊四不死亂二無因五現涅槃，合十五並邪見攝，常見四十，斷見七，名六十二見，邪邊見攝我見為本，見戒二取為助伴生故，對法云：六十二見，於五見中或二或一切，彼謂得諸縱任自在，此是總，何者諸自在，一欲自在即前心自在，即天妙欲故境隨意用故。觀行自在者，即前觀自在，謂四靜慮自在，今名五現法涅槃。

Among the five [types of] nirvāṇa in the present life: the first is experiencing divine sense desires, and the latter four are pleasant abidings in the present life; they are termed the five nirvāṇas. By inducing concentration into one's person, leaving behind desire and unwholesome states, and obtaining the serene joy of concentration, it is termed nirvāṇa in the present life. Because human desires are inferior, they are not established as such. What has been discussed previously—four on having an end, four on immortal equivocations, two on causelessness, and five on nirvāṇa in the present life—makes fifteen, all of which are subsumed under wrong view. Eternalist views are forty, and annihilationist views are seven; these are called the sixty-two views, subsumed under wrong view and view of extremes, with view of self as their root, and view of grasping at views and grasping at precepts and vows as their companions that give rise to them. Therefore, the Abhidharma says: among the sixty-two views, within the five views, they are either two or all of them. 'They assert the attainment of all unrestrained masteries'—this is general. What are the masteries? (1) Mastery over desire, which is the aforementioned mastery of mind, referring to divine wonderful desires, because objects can be used at will. 'Mastery over meditative practice' is the aforementioned mastery of contemplation, referring to mastery of the four dhyānas; here, these are called the five [types of] nirvāṇa in the present life.