瑜伽論記 21.333

21.333

又解：如是論下，說方便示現入無餘依界等，假說此人為入無餘涅槃者，實迴向菩提聲聞住有餘涅槃，三昧酒醉是不定姓人住於寂定後出定已趣大乘為變易身。涅槃經云：八萬劫住者，彼約消練住八萬劫等。然後乃到十信初心故作是說，其智論文舊來兩解。一云，約法性淨土即是無餘體故，云生淨土入無餘界；一云：受變易報往反化土聞法華經，以往為生非是受生也。

Another interpretation: Below in this treatise, it speaks of provisionally manifesting entry into the realm without remainder, etc., metaphorically calling such a person one who has entered nirvāṇa without remainder; in reality, śrāvakas who resolve on bodhi abide in nirvāṇa with remainder. The intoxication by the wine of samādhi refers to persons of indeterminate lineage who abide in quiescent concentration, and after emerging from concentration, proceed to the Great Vehicle and take on a body of transformation. When the Nirvāṇa Sūtra says they abide for eighty thousand kalpas, it refers to abiding for eighty thousand kalpas through smelting and purification, after which they only then reach the initial mind of the ten faiths; thus it is spoken in this way. As for the passage in the Da zhidu lun, there have traditionally been two explanations. One says: in terms of the pure land of Dharmatā being the very essence of [nirvāṇa] without remainder, it says 'born in the pure land and entering the realm without remainder'. The other says: receiving the retribution of transformation, going and returning in the transformation lands to hear the Lotus Sūtra; taking 'going' as 'birth', it is not taking birth [in saṃsāra].