瑜伽論記 8.240

8.240

對法又云：如說預流人有二種，一漸出離如前說，二頓出離謂入諦現觀已依未至定發出世間道頓斷三界一切煩惱，品品別斷，唯立二果謂預流果阿羅漢果，由此二果如其次第永斷三界見修煩惱，無餘所顯故不立中間二果，以唯斷欲界修惑有餘無餘所顯故又依如是頓出離人於經中說預流無間即立羅漢，是人於現法或臨終時善辨聖旨，設不能辦由願力故還生欲界出無佛世成獨勝果，設不辦者未能無餘離諸欲故，即以願力生欲界者，彼能速證般涅槃故者此後段文，即說本性是不定聲聞，得預流已欲越取羅漢而不能辦，即以願力出無佛世成獨勝果，由此願故迴求獨覺即住初果，或七生已於最後身盡於餘結證於獨覺，此則名為聲聞獨覺。言一切本來一向趣寂者，性樂寂靜故名趣寂，非謂皆是決定性趣寂。

The Abhidharma further states: As is taught, stream-enterers are of two kinds: first, gradual departures, as explained previously; second, sudden departures, which refers to those who, having entered the direct realization of the truths, rely on the threshold concentration to give rise to the supramundane path and suddenly sever all defilements of the three realms, severing them grade by grade; only two fruits are posited, namely the fruit of stream-entry and the fruit of arhatship; because these two fruits, respectively, permanently sever the defilements of seeing and cultivation in the three realms and are revealed without remainder, the intermediate two fruits are not posited; because they are revealed by the severance of the cultivation-defilements of the desire realm with remainder or without remainder, also in reliance on such persons of sudden departure, it is stated in the sūtras that immediately following stream-entry, arhatship is established; such a person skillfully discerns the noble intent in the present life or at the time of death; if they are unable to accomplish it, due to the power of their vows they are reborn back in the desire realm, appear in an era without a Buddha, and attain the fruit of a solitary conqueror; if they cannot accomplish it, it is because they have not yet been able to depart without remainder from all desires; regarding their being reborn in the desire realm by the power of vows, it is because they are able to swiftly realize parinirvāṇa. This latter passage of text speaks of one whose fundamental nature is an indeterminate śrāvaka; having attained stream-entry, they wish to leap over and seize arhatship but are unable to accomplish it; thereupon, by the power of vows, they appear in an era without a Buddha and attain the fruit of a solitary conqueror; due to this vow, they turn back to seek pratyekabuddhahood and thus abide in the first fruit, or after seven rebirths, in their final body exhaust the remaining fetters and realize pratyekabuddhahood; this is called a 'śrāvaka-pratyekabuddha'. Regarding the phrase 'all fundamentally and single-mindedly tend toward quiescence': because their nature delights in tranquility, they are called 'tending toward quiescence'; it does not mean that all of them are of a determinate nature tending toward quiescence.