成唯識論了義燈 7.282

7.282

《論》明四涅槃得人之中，本解如《疏》。然《要集》等不許菩薩有無住處：「若許有者，《論》應言二乘無學容有四種，何故但言容有前三？」今謂：非難。二乘無學容有前三，據定性說。若不定，性迴心已去即名菩薩，非二乘故，不說二乘容有四種。若入初地得無住處，分非圓得，具悲、智故，證得生死、涅槃無差別如故。廣如前辨。

Treatise: Regarding the persons who attain the four nirvāṇas, the original explanation is as in the Commentary. However, the Yaoji and others do not grant that bodhisattvas have apratiṣṭhita[-nirvāṇa]: "If it were granted that they have it, the treatise should state that aśaikṣas of the two vehicles can possibly have four kinds; why does it only state that they can possibly have the first three?" Now I say: This is not a valid objection. That aśaikṣas of the two vehicles can possibly have the first three is stated with respect to those of fixed lineage. If they are of non-fixed lineage, once their minds are turned around they are called bodhisattvas, and are no longer the two vehicles; therefore it is not said that the two vehicles can possibly have four kinds. When entering the first bhūmi they attain apratiṣṭhita[-nirvāṇa] partially, not perfectly, because they possess both compassion and wisdom, and because they directly realize the non-differentiated tathatā of saṃsāra and nirvāṇa. As detailed previously.