瑜伽師地論略纂 6.94

6.94

「二、於初靜慮初受生已，得般涅槃」者，《對法論》說：生色界已，聖道現前。此依先未離色界欲者說，非定唯爾。〈聲聞地〉中，常廣分別。　問：《對法》等說中般有三類，隨彼得果已便般無餘，何故餘四不還得有餘已，非即入無餘？中般三類，何故隨彼三類得五有餘已便即入無餘？答：由餘四般生、起結二俱未盡，生有時長，其勢強故，初得有餘已，非即入無餘。中般不還生結已盡，起結雖在，其勢微弱，況中有生，其勢但七日，故彼羸劣，得有餘已便入無餘依。《涅槃經》第三十六云：中般阿那含有四種心：一者、非學非無學；二者、學；三者、無學；四、非學非無學入於涅槃。第一者，初受生等有漏心；第二者，金剛定前諸無漏心；第三者，解脫道後諸無漏心。此前三種攝一切盡。無學身中入無餘依，隨順說一切有部以無覆無記異熟、威儀入於無餘，故此第四獨言非學非無學入於涅槃。　又真實理門，末後一剎那，亦唯第八識無覆無記入無餘依，故此第四獨說入於涅槃，餘三不說入於涅槃。　又彼經復云：四種心中，二是涅槃，二非涅槃者，以無學心入有餘依，以第四心入無餘依，前二非故。　又此論下說：欲入無餘依，要先入無相定。即此無學心第六意識也，其非學非無學即第八識也。若入滅定方入涅槃，唯有此故。

Regarding 'Second, having initially taken rebirth in the first dhyāna, he attains parinirvāṇa': the Abhidharmasamuccaya states that having been born in the form realm, the noble path manifests. This is stated in accordance with one who has not previously detached from desire for the form realm; it is not definitively only so. In the Śrāvakabhūmi, it is constantly explained in detail. Question: The Abhidharma and other texts say that there are three types of [anāgāmins] who attain nirvāṇa in the intermediate state (antarā-parinirvāyin), and immediately after attaining the fruit they enter [parinirvāṇa] without residue. Why is it that the other four [types of] non-returners, having attained [nirvāṇa] with residue, do not immediately enter into [nirvāṇa] without residue? Why is it that the three types of antarā-parinirvāyin, immediately upon attaining [nirvāṇa] with residue according to those three types, immediately enter into [nirvāṇa] without residue? Answer: Because for the other four types, both rebirth-fetters and arising-fetters are not yet ended, and since the rebirth existence is long in duration and its force is strong, having initially attained [nirvāṇa] with residue they do not immediately enter into [nirvāṇa] without residue. For the antarā-parinirvāyin non-returner, the rebirth-fetters are already ended, and although the arising-fetters remain, their force is weak; moreover, for rebirth in the intermediate state, its force lasts only seven days, and so, being feeble, upon attaining [nirvāṇa] with residue they immediately enter the residue-free state. Chapter 36 of the Nirvāṇa-sūtra states: 'The antarā-parinirvāyin anāgāmin has four minds: first, neither in training nor beyond training; second, in training; third, beyond training; fourth, entering nirvāṇa with [a mind that is] neither in training nor beyond training.' The first is the defiled mind at the initial taking of rebirth, and so forth; the second is the various untainted minds before the adamantine concentration (vajropamasamādhi); the third is the various untainted minds after the path of liberation. These first three subsume everything completely. In the bodily existence of one beyond training entering into the residue-free state, in accordance with the Sarvāstivāda school it is through an unobstructed neutral vipāka [mind] or deportment [mind] that they enter into the residue-free state; hence this fourth alone is spoken of as entering into nirvāṇa with [a mind] neither in training nor beyond training. Furthermore, according to the approach of the ultimate truth, in the final single moment, it is also only the unobstructed neutral eighth consciousness that enters the residue-free state; hence this fourth alone is spoken of as entering into nirvāṇa, while the other three are not spoken of as entering into nirvāṇa. Furthermore, that sūtra also states: 'Among the four kinds of minds, two are nirvāṇa and two are non-nirvāṇa'—because one enters the state with residue with the mind beyond training and enters the state without residue with the fourth mind, while the first two are not so. Furthermore, later in this treatise it says: 'If one wishes to enter the state without residue, one must first enter the signless concentration.' This is precisely this mind beyond training of the sixth mental consciousness, and that which is neither in training nor beyond training is the eighth consciousness. Because only this is present when one enters the concentration of cessation and only then enters nirvāṇa.