瑜伽論記 6.469

6.469

智度論說：有學十八，無學亦九。有學十八者，一信行，二法行，三七生，四家家，五中間有，六現滅，七次第向行，八一來果，九一種子，有十次第向，十一現般，十二中般，十三生般，十四有行般，十五無行般，十六樂定上流，十七樂慧上流，十八身證，是為有學，無學九者同成實論，此中依薩婆多，現般多經欲界生得不還果一不生上現身般故名現般者，或即入聖身不經死生得不還果現身入滅名現般者，亦名轉身，不同舊云轉世，屬不定，於三界中無有定業，但有三界順不定業故，隨緣合處三界即得般故名不定，既不定故亦不別立，其無色不還者，即五不還中除中般者餘四所攝，其不定者，通五不還，依成實論，無色不還通於信解見至，中解不定有二，一轉世不定，即七生者不滿七生般涅槃等，二上流不定，於樂慧樂定皆不定故，於大乘中未見明文。

The Mahāprajñāpāramitopadeśa states: There are eighteen in training, and also nine beyond training. The eighteen in training are: 1. follower by faith, 2. follower by Dharma, 3. seven rebirths, 4. kulaṃkula, 5. intermediate existence, 6. cessation in the present, 7. progressive candidate, 8. fruit of once-returner, 9. one seed, 10. progressive candidate, 11. parinirvāṇa in the present life, 12. intermediate parinirvāṇa, 13. parinirvāṇa upon rebirth, 14. parinirvāṇa with exertion, 15. parinirvāṇa without exertion, 16. upward-flowing delighting in concentration, 17. upward-flowing delighting in wisdom, 18. bodily witness—these are those in training. The nine beyond training are the same as in the Tattvasiddhi-śāstra. Here, relying on the Sarvāstivāda: regarding one who attains parinirvāṇa in the present life, through experiencing births in the desire realm, they attain the fruit of non-returner, and without being born above they enter parinirvāṇa in the present body, hence being called one who attains parinirvāṇa in the present life; alternatively, upon entering the body of a noble one, without undergoing death and rebirth, they attain the fruit of non-returner and enter cessation in the present body, being called one who attains parinirvāṇa in the present life; they are also called 'transformed body' (zhuanshen), unlike the old term 'changing world-periods' (zhuanshi). They pertain to the indeterminate: within the three realms they have no determinate karma, but have only indeterminate karma agreeable to the three realms; hence wherever conditions converge in the three realms, they can immediately enter parinirvāṇa, and thus are called indeterminate. Since they are indeterminate, they are not established separately. The formless non-returners are subsumed under the remaining four among the five kinds of non-returners, excluding the intermediate parinirvāṇa attainers. The indeterminate ones extend across all five non-returners. According to the Tattvasiddhi-śāstra, the formless non-returners extend to those liberated by faith and those attained by vision. The explanation of the indeterminate therein has two types: first, indeterminate in changing world-periods, namely one destined for seven rebirths who attains parinirvāṇa without completing seven rebirths, etc.; second, indeterminate in upward flowing, being indeterminate regarding both delighting in wisdom and delighting in concentration. In the Mahāyāna, no clear canonical passage has yet been seen on this.