大乘義章 17.37

17.37

次辨其相。那含人中開合不定，增數說之。要攝唯三：一者現般。現身修得阿羅漢果，入般涅槃。二者中般，依如《成實》，從欲上生，兩界中間受身得般，故名中般，彼論不立中陰義故。依餘經論，從欲上生，中陰身中得般涅槃，名為中般。三受身般。上界受身，然後得般。或分為四：一者現般；二者中般；三色界般，色界身中修得涅槃；四無色般，無色界中修得涅槃。或分為六，如《涅槃》說：一者現般、二者中般、三者生般、四者行般、五者無行般、六上流般。初現般者，有三因緣所以現般：一以利根見煩惱過速疾斷除，所以現般；二得聖道已，曾欲界生厭苦情深，畏上界生懃修對治，是故現般；第三有人得未來禪，依之斷結，餘禪雖得而不現前，於上二界無有作業亦無生業，為是現般。其中般者有二因緣：一以利根，中陰身中聖道現前，見煩惱過能疾斷除，所以中般。故《涅槃》云「以利根故於中涅槃。」二約業分別。業有二種：一者作業、二受生業。從煩惱起，名為作業。若煩惱行，為愛所潤，能生後果，名受生業。此人修得世俗八禪，有其作業；於禪不愛，無受生業，為是中般。故《涅槃》云「欲色眾生有二種業：一者作業、二受生業。中涅槃者唯有作業，是故於中而般涅槃。」問曰：此人既是利根，何不現般，至中方般？如《涅槃》釋「此人雖利，四大羸劣不堪修道，或雖有力，資緣不足，為是不得現世涅槃。」問曰：中般唯極利根？亦有差降？如《涅槃》釋「有上中下。若有上根軟煩惱者，未離欲界得般涅槃。若有中根中煩惱者，始離欲界，未至色界得般涅槃。若有下根上煩惱者，至色界邊方得涅槃。」問曰：何故捨欲界身中有涅槃，上界無之，依如《涅槃》，四義辨釋：一約性解釋。欲界眾生其性勇健能得向果，為是欲界中有涅槃；上界不爾，故無中般。二約煩惱因緣以釋。欲界煩惱有二因緣：一內、二外。不斷結使及邪思惟而起煩惱，名之為內；六塵生結，目之為外。此二可厭，故從欲界中有涅槃；上界唯有內因生結，無外可厭，故無中般。三約二愛而為辨釋。愛有二種：一者欲愛，著外五欲資生之具；二者色愛，愛著妻色。欲界地中有此可厭，故有中般，上界無此，故無中般。四約諸麁煩惱辨釋。欲界有其慳貪瞋妬無慚愧等諸麁煩惱可以厭患，故有中般；上界無此，故無中般。問曰：經說中般那含有四種心。何者是乎？如《涅槃》說：一者非學非無學心，謂受生心；二者學心，起上對治；三無學心，證羅漢果；四者非學非無學心，謂命終心。問曰：此人何心命終，論自說言「羅漢報心及威儀心，隨順滅心趣向涅槃。」此四心中，二是涅槃、二非涅槃。二涅槃者，後二心也，第三無學是證有餘涅槃之心，第四非學非無學者是入無餘涅槃心也。中般如是。次解生般、行般、無行般。此三種人，有其作業及受生業，上界受身。色界地中，隨在何天最初生處，隨義分三，不局初禪。此三何異？經論不同，及有三別。若依《毘曇》，生般最勝，行般為次，無行最劣。是義云何，論自釋言「精懃方便修速進道，是其生般。有懃方便無速進道，是其行般。無懃方便無速進道，是無行般。」懃修聖道名懃方便，以利根故所修速成，疾斷餘結，名速進道。此人何故名為生般？論自釋言「此人初生起有行道，以懃方便疾斷餘結，初生得般，故云生般。修習無漏十六聖行名有行道，初生得般有餘涅槃，盡壽方般無餘涅槃。」有言：初生即般無餘。是義不然。論言「無有捨壽行故。」其第二人，懃修習道名懃方便，以鈍根故所修難成，斷結不疾名無速道。此人何故名為行般？論自釋言「起有行道斷結得般，名為行般。又復依於有為緣定斷結得名般，亦名行般。此人亦修十六聖行名有行道。又復此人以利根故，觀前三諦有為之法亦能斷結，名有為緣。以無速道，斷結不疾，盡壽方般。」其第三人，不能精懃修習聖道名不懃求，亦復不能疾斷餘結名無速道。此人何故名無行般？論自釋言「起無行道斷結得般，名無行般。又復依於無為緣定斷結得般，亦名無行。此人鈍根，多用有漏等智斷結，不修無漏十六聖行，名無行道。設修無漏斷非想結，以鈍根故，觀察滅諦無為勝法方能斷結，名無為緣。以無速道疾斷結故，盡壽方般。」若依《成實》，生般為勝，無行為次，行般為劣。其第二人，自知定當得於涅槃，不懃行道，盡壽得般，名無行般。其第三人，以鈍根故精勤行道，盡壽得般，名為行般。若依《涅槃》，生般最劣，行般最勝，無行為中。是義云何？其生般者，《涅槃經》中名受身般。此人精懃，盡壽得般，名受身般，為是最劣。此與《成實》行般人同。問曰：若此盡壽得般，以何義故名受身般？佛自釋言「是人受身，然後乃斷三界煩惱，名受身般。非初受身即得般故，名受身般。」有人懃修三昧力故，不盡壽命斷結得般，若為是最勝。此與《成實》生般人同。有人自知定得涅槃，懈怠不修，亦以有為三昧力故，盡壽得般，名無行般，是故為中。此與《成實》無行人同。次解上流。此人轉鈍，於上界中初身不般，二身已後方得般者，名為上流。流有二種：一煩惱流、二者道流。斷下煩惱，上結漸起，名煩惱流。道行漸增，名為道流。隨此二流次第上昇，故曰上流。於中分別，略有四種：一不定般，未至廣果，於中或受二三身等而得涅槃。二一切處，次第受身，上至廣果方得涅槃。三者樂慧，生五淨居。四者樂定，生無色界。此後二人行因各別，一樂論議、二樂寂靜，樂論義者生五淨居，樂寂靜者生無色界。又復五階修熏禪者，生五淨居；不以五階修熏禪者，生無色界。何者是其五階熏禪？謂下、中、上、上中、上上。云何熏禪？用無漏禪熏於有漏，令有漏定精勝清淨。熏法如何？行者修得四禪定已初熏第四，初入眾多無漏心中，次入眾多有漏心中，後入眾多無漏心中。如是往返漸次略之，乃至最後二無漏心、二有漏心，後二無漏名為熏禪方便道成；次復入於一無漏心、一有漏心，後一無漏名熏禪成。於此成中，五返往來，初返名下、第二名中、第三名上、第四上中、第五上上。熏四禪已，次熏三禪，次熏二禪，後熏初禪，熏法悉同。修熏禪已，若不退者經生五淨，名為生般，不名上流。若有退者，下生天中，隨身多少後還斷結，修得四禪還重熏之，熏法似前。於彼成中，一返熏者生小廣天，亦名無煩，亦名無凡；二返熏者生無熱天；三返熏者生善可見天，亦名善現；四返熏者生善見天；五返熏者生無少天，外國名為阿迦尼吒，是色究竟。問曰：此五直隨業別？潤惑亦異？釋言：業別，潤惑不殊，此等同一繫縛地故。如欲界中六天受生，惑同業別。問曰：於此五淨居處，得有生般、上流人不？一義釋之：但有生般，無其上流。何故如是？五階熏中逐勝受生，不先生下後上生故。又解：亦得本在下天，下品熏禪生下天中，生彼天已更修勝熏生上天中，故得上流。若能如是，五階熏禪則厭呵嘖無色界定，不生無色。若欲入於無色界者，則不能修五階熏禪。六種如是。或分為七，如《涅槃》說，六種如上，加無色般。此無色般，與前六中樂定何異而須別論，前樂定者從色界去，此無色般從欲界去，與前不同故別說之。亦得說八，七種如前，加上行般。此上行般是無色中上流般也。生彼一生即得般者，名無色般；二三四身方得般者，名上行般。此有三階，如《涅槃》說：一有精進及自在定，受於二身。二有精進無自在定、有自在定而無精進，受於三身。三無精進及自在定，兩事俱無，則受四身。聖於四空無重生義，是故極多唯受四身。或分十一，如《成實》說：一是現般、二是轉世、三是中般、四生、五行、六無行般、七者樂定、八者樂慧、九信解脫、十者見到、十一身證。現般、轉世，前合為一。於中別分，依凡身上修得那含，即於現身修得涅槃，說為現般。聖人身上欲界經生，後得那含，即於現身得涅槃者，說為轉世，轉前聖身得那含故。有斯不同，故分兩別。此轉世人，有四處來：一須陀果上經生而來、二斯陀行中經生而來、三斯陀果上經生而來、四那含行中經生而來。初二如是。中般、生得般、行、無行般，悉如前釋。樂定、樂慧，此二是前上流人中隨別開分，沒上流名，彰此二矣。義如上釋。問曰：前說上流人中有其四種，謂不定般及一切處、樂定、樂慧，《成實》何故偏彰後二？此不盡語，就勝論故。以後二人因別果殊，所以偏舉。雖分此二，收攝上流故猶不盡。若不盡者，彼不定般及一切處，十一人中收何所統？攝信脫、見到所收，以此二根通攝一切故。此前八種，隨身隨行隨義以分，現中及生隨身分異，行無行般隨行分異，樂定樂慧隨行隨身以分其異，轉世一種隨義分異。前八人中有鈍根者，名信解脫，以信他語得解脫故。有利根者，名為見到，自心見法到解脫故。得滅定者說為身證，得滅定者心滅自在，定與身合，故曰身證。十一如是。若隨根地、種性、處所、離欲等別，則有無量，如《雜心》說。辨相如是（此二門竟）。

Next, to differentiate their characteristics. Among anāgāmins, divisions and combinations are indefinite; they are explained in increasing numbers. In essential summary, there are only three: First, those who attain parinirvāṇa in the present [life] (dṛṣṭa-dharma-parinirvāyin). Having cultivated and attained the fruit of an arhat in their present body, they enter parinirvāṇa. Second, those who attain parinirvāṇa in the intermediate state (antarā-parinirvāyin). According to the Tattvasiddhi, being reborn upwards from the desire realm, they receive a body and attain parinirvāṇa between the two realms; hence they are named antarā-parinirvāyin, because that treatise does not establish the existence of an intermediate existence (antarābhava). According to other sūtras and treatises, being reborn upwards from the desire realm, they attain parinirvāṇa within the intermediate-existence body; hence they are named antarā-parinirvāyin. Third, those who attain parinirvāṇa after receiving a body [in the higher realms] (upapadya-parinirvāyin). They receive a body in a higher realm and then attain parinirvāṇa. Alternatively, they are divided into four: 1. Those who attain parinirvāṇa in the present life; 2. Those who attain parinirvāṇa in the intermediate state; 3. Those who attain parinirvāṇa in the form realm, cultivating and attaining nirvāṇa in a body in the form realm; 4. Those who attain parinirvāṇa in the formless realm, cultivating and attaining nirvāṇa in the formless realm. Alternatively, they are divided into six, as stated in the Nirvāṇa [Sūtra]: 1. Those who attain parinirvāṇa in the present life; 2. Those who attain parinirvāṇa in the intermediate state; 3. Those who attain parinirvāṇa upon being reborn (upapadya-parinirvāyin); 4. Those who attain parinirvāṇa with exertion (sābhisaṅkhāra-parinirvāyin); 5. Those who attain parinirvāṇa without exertion (anabhisaṅkhāra-parinirvāyin); 6. Those who stream upwards [to parinirvāṇa] (ūrdhvasrotas). Regarding the first, those who attain parinirvāṇa in the present life, there are three causes and conditions for their doing so: First, through sharp faculties, seeing the fault of defilements, they rapidly eliminate them, and therefore attain parinirvāṇa in the present life. Second, having already attained the noble path, having formerly experienced birth in the desire realm, their weariness of suffering is deep, and dreading birth in the higher realms, they diligently cultivate the antidotes; therefore they attain parinirvāṇa in the present life. Third, there are persons who attain future dhyāna (anāgamya-dhyāna) and rely on it to sever fetters; although other dhyānas are attained, they do not become manifest, and they have neither operational karma nor rebirth karma in the upper two realms; on this account they attain parinirvāṇa in the present life. Regarding those who attain parinirvāṇa in the intermediate state, there are two causes and conditions: First, due to sharp faculties, the noble path manifests within the intermediate-existence body, and seeing the faults of defilements they can quickly eliminate them; therefore they attain parinirvāṇa in the intermediate state. Hence the Nirvāṇa [Sūtra] says: 'Because of sharp faculties, they attain nirvāṇa in the intermediate state.' Second, distinguishing in terms of karma: karma is of two kinds: 1. operational karma; 2. rebirth-producing karma. That which arises from defilements is called operational karma. If the activity of defilements is moistened by craving and able to produce a future fruit, it is called rebirth-producing karma. Such a person has cultivated and attained the eight worldly dhyānas, so they possess operational karma; but having no craving for the dhyānas, they lack rebirth-producing karma; for this reason they attain parinirvāṇa in the intermediate state. Thus the Nirvāṇa [Sūtra] says: 'Sentient beings of the desire and form realms have two kinds of karma: 1. operational karma; 2. rebirth-producing karma. Those who attain nirvāṇa in the intermediate state have only operational karma; therefore they attain parinirvāṇa in the intermediate state.' Question: Since such a person has sharp faculties, why do they not attain parinirvāṇa in the present life, and only attain parinirvāṇa upon reaching the intermediate state? As the Nirvāṇa [Sūtra] explains: 'Although this person has sharp faculties, their four great elements are weak and frail, incapable of cultivating the path; or, though possessing strength, their supportive conditions are insufficient; for these reasons they cannot attain nirvāṇa in the present life.' Question: Are those who attain parinirvāṇa in the intermediate state only of the sharpest faculties, or are there gradations? As the Nirvāṇa [Sūtra] explains: 'There are superior, middling, and inferior. If one is of superior faculties with weak defilements, one attains parinirvāṇa before leaving the desire realm. If one is of middling faculties with middling defilements, having just left the desire realm and not yet reached the form realm, one attains parinirvāṇa. If one is of inferior faculties with strong defilements, only upon reaching the border of the form realm does one attain nirvāṇa.' Question: Why is there intermediate nirvāṇa upon relinquishing a body in the desire realm, while there is none in the higher realms? According to the Nirvāṇa [Sūtra], it is explained through four meanings: First, explained in terms of nature: sentient beings of the desire realm are valiant in nature and capable of attaining the fruitions of the path; for this reason there is intermediate nirvāṇa from the desire realm; the higher realms are not like this, so there is no intermediate parinirvāṇa. Second, explained in terms of the causes and conditions of defilements: defilements of the desire realm have two causes and conditions: 1. internal; 2. external. Arising of defilements from unsevered fetters and improper reflection is called internal; the six sense objects giving rise to fetters is termed external. These two are loathsome, so from the desire realm there is intermediate nirvāṇa; in the higher realms there are only internal causes giving rise to fetters and nothing external to be loathed, so there is no intermediate parinirvāṇa. Third, explained in terms of the two cravings: craving is of two kinds: 1. desire-craving, clinging to the external five desires and necessities of life; 2. form-craving, clinging to the physical form of a spouse. In the level of the desire realm, these are present to be loathed, so there is intermediate parinirvāṇa; the higher realms lack these, so there is no intermediate parinirvāṇa. Fourth, explained in terms of various gross defilements: the desire realm has stinginess, greed, anger, jealousy, lack of shame, shamelessness, and other gross defilements that can be detested, so there is intermediate parinirvāṇa; the higher realms lack these, so there is no intermediate parinirvāṇa. Question: The sūtras state that the anāgāmin who attains parinirvāṇa in the intermediate state has four kinds of mind. What are they? As the Nirvāṇa [Sūtra] states: 1. A mind neither of the trainee nor of the non-trainee, meaning the mind of taking rebirth; 2. A trainee's mind, raising higher antidotes; 3. A non-trainee's mind, realizing the fruit of an arhat; 4. A mind neither of the trainee nor of the non-trainee, meaning the mind at the end of life. Question: With what mind does this person end life? The treatise itself states: 'The arhat's retributive mind and posture mind, conforming with the cessation mind, incline toward nirvāṇa.' Among these four minds, two are nirvāṇa and two are non-nirvāṇa. The two that are nirvāṇa are the latter two minds: the third, the non-trainee's mind, is the mind that realizes nirvāṇa with residue; the fourth, the mind neither of trainee nor of non-trainee, is the mind that enters nirvāṇa without residue. Such is the one who attains parinirvāṇa in the intermediate state. Next, to explain those who attain parinirvāṇa upon being reborn, those who attain parinirvāṇa with exertion, and those who attain parinirvāṇa without exertion. These three kinds of persons possess both operational karma and rebirth-producing karma, and receive a body in a higher realm. In the planes of the form realm, whichever heaven is their initial place of rebirth, they are distinguished into three according to meaning; this is not restricted to the first dhyāna. What are the differences among these three? The sūtras and treatises differ, and there are three distinctions. If according to the Abhidharma, the one who attains parinirvāṇa upon rebirth is superior, the one with exertion is middling, and the one without exertion is most inferior. What does this mean? The treatise itself explains: 'Exerting diligent expedients and cultivating the path of swift progress: this is the one who attains parinirvāṇa upon rebirth. Having diligent expedients but lacking the path of swift progress: this is the one who attains parinirvāṇa with exertion. Lacking diligent expedients and lacking the path of swift progress: this is the one who attains parinirvāṇa without exertion.' Diligently cultivating the noble path is called diligent expedients; because of sharp faculties, what is cultivated is quickly accomplished and remaining fetters are swiftly severed, which is called the path of swift progress. Why is this person called one who attains parinirvāṇa upon rebirth? The treatise itself explains: 'This person, upon initial rebirth, generates the active path, and through diligent expedients swiftly severs remaining fetters, attaining parinirvāṇa upon initial birth; hence they are said to attain parinirvāṇa upon rebirth. Cultivating the untainted sixteen noble practices is called the active path; upon initial birth they attain nirvāṇa with residue, and only upon exhausting their lifespan do they attain parinirvāṇa in nirvāṇa without residue.' Some say: upon initial birth they immediately attain parinirvāṇa without residue. This meaning is incorrect, for the treatise states: 'Because there is no practice of renouncing the lifespan.' As for the second person, diligently cultivating the path is called diligent expedients; because of dull faculties, what is cultivated is accomplished with difficulty, and fetters are not severed swiftly, which is called lacking the swift path. Why is this person called one who attains parinirvāṇa with exertion? The treatise itself explains: 'Generating the active path to sever fetters and attain parinirvāṇa is called attaining parinirvāṇa with exertion. Furthermore, relying on samādhi conditioned by the conditioned to sever fetters and attain parinirvāṇa is also called attaining parinirvāṇa with exertion. This person also cultivates the sixteen noble practices, which is called the active path. Moreover, this person, because of sharp faculties, by contemplating conditioned dharmas of the first three truths can also sever fetters, which is called conditioned by the conditioned. Because of lacking the swift path, they do not sever fetters quickly, and only attain parinirvāṇa upon exhausting their lifespan.' As for the third person, being unable to diligently cultivate the noble path is called not diligently seeking; and also being unable to swiftly sever remaining fetters is called lacking the swift path. Why is this person called one who attains parinirvāṇa without exertion? The treatise itself explains: 'Generating the non-active path to sever fetters and attain parinirvāṇa is called attaining parinirvāṇa without exertion. Furthermore, relying on samādhi conditioned by the unconditioned to sever fetters and attain parinirvāṇa is also called without exertion. This person has dull faculties and mostly uses tainted conventional knowledge to sever fetters, not cultivating the untainted sixteen noble practices, which is called the non-active path. Even if cultivating the untainted to sever fetters of neither-conception-nor-non-conception, because of dull faculties, only by contemplating the superior unconditioned dharma of the truth of cessation can they sever fetters, which is called conditioned by the unconditioned. Because they lack the swift path to sever fetters quickly, they only attain parinirvāṇa upon exhausting their lifespan.' If according to the Tattvasiddhi, the one who attains parinirvāṇa upon rebirth is superior, the one without exertion is middling, and the one with exertion is inferior. As for the second person, knowing for themselves that they will definitely attain nirvāṇa, they do not diligently practice the path, and upon exhausting their lifespan they attain parinirvāṇa, which is called attaining parinirvāṇa without exertion. As for the third person, because of dull faculties, they practice the path with diligence, and upon exhausting their lifespan they attain parinirvāṇa, which is called attaining parinirvāṇa with exertion. If according to the Nirvāṇa [Sūtra], the one who attains parinirvāṇa upon rebirth is most inferior, the one with exertion is most superior, and the one without exertion is middling. What does this mean? The one who attains parinirvāṇa upon rebirth is called in the Nirvāṇa Sūtra the one who attains parinirvāṇa after receiving a body. This person is diligent, and attains parinirvāṇa upon exhausting their lifespan; this is called attaining parinirvāṇa after receiving a body, and on this account is most inferior. This corresponds to the one who attains parinirvāṇa with exertion in the Tattvasiddhi. Question: If this person attains parinirvāṇa upon exhausting their lifespan, by what meaning are they called one who attains parinirvāṇa after receiving a body? The Buddha himself explains: 'This person receives a body and only thereafter severs the defilements of the three realms; hence they are called one who attains parinirvāṇa after receiving a body. It is not because they attain parinirvāṇa immediately upon receiving a body that they are called one who attains parinirvāṇa after receiving a body.' There is a person who, through the power of diligently cultivating samādhi, severs fetters and attains parinirvāṇa before exhausting their lifespan; this is the most superior. This corresponds to the one who attains parinirvāṇa upon rebirth in the Tattvasiddhi. There is a person who knows for themselves that they will definitely attain nirvāṇa, and being indolent they do not cultivate, yet also through the power of conditioned samādhi, they attain parinirvāṇa upon exhausting their lifespan; this is called attaining parinirvāṇa without exertion, and is therefore middling. This corresponds to the one without exertion in the Tattvasiddhi. Next, to explain those who stream upwards. This person's faculties are even duller: not attaining parinirvāṇa in their first rebirth in the higher realms, they attain parinirvāṇa only after two rebirths or more; hence they are called one who streams upwards. 'Stream' is of two kinds: 1. the stream of defilements; 2. the stream of the path. Severing lower defilements, upper fetters gradually arise, which is called the stream of defilements. Practice of the path gradually increases, which is called the stream of the path. Following these two streams, one ascends in sequence; hence they are called one who streams upwards. In distinguishing among them, there are briefly four kinds: 1. One whose parinirvāṇa is indefinite, not having reached Bṛhatphala, receiving two, three, or more bodies in between before attaining nirvāṇa. 2. One who [passes through] all places, successively receiving rebirths up to Bṛhatphala before attaining nirvāṇa. 3. One who delights in prajñā, born in the five Śuddhāvāsa heavens. 4. One who delights in samādhi, born in the formless realm. The causes of practice for these latter two persons are distinct: one delights in discussion, while the other delights in quiescence. Those who delight in discussion are born in the five Śuddhāvāsa heavens; those who delight in quiescence are born in the formless realm. Furthermore, those who cultivate and fumigate dhyāna in five stages are born in the five Śuddhāvāsa heavens; those who do not cultivate and fumigate dhyāna in five stages are born in the formless realm. What are the five stages of fumigated dhyāna? They are: inferior, middling, superior, superior-middling, and superior-superior. How does one fumigate dhyāna? One uses untainted dhyāna to fumigate tainted [dhyāna], making tainted samādhi exceptionally fine and pure. What is the method of fumigation? After the practitioner has cultivated and attained the four dhyānas, they first fumigate the fourth: first entering into many untainted minds, next entering into many tainted minds, and afterwards entering into many untainted minds. Alternating back and forth like this, they gradually reduce them, up to the end: two untainted minds, two tainted minds, and afterwards two untainted [minds], which is called the accomplishment of the preparatory path of fumigating dhyāna; next, they again enter into one untainted mind, one tainted mind, and afterwards one untainted [mind], which is called the accomplishment of fumigating dhyāna. In this accomplishment, alternating back and forth five times: the first cycle is called inferior, the second is called middling, the third is called superior, the fourth is called superior-middling, and the fifth is called superior-superior. Having fumigated the fourth dhyāna, they next fumigate the third dhyāna, next the second dhyāna, and finally the first dhyāna; the method of fumigation is entirely the same. Having cultivated fumigated dhyāna, if they do not regress, they pass through rebirth in the five Śuddhāvāsa heavens, which is called attaining parinirvāṇa upon rebirth, not streaming upwards. If there are those who regress, being born in lower heavens, after however many bodies they again sever fetters, cultivate and attain the fourth dhyāna, and fumigate it again; the method of fumigation is similar to the former. Within that accomplishment, one who fumigates one cycle is born in the Minor-Extensive Heaven, also called Avṛha (No Affliction), and also called No Ordinary Beings; one who fumigates two cycles is born in Atapa (No Heat); one who fumigates three cycles is born in Sudṛśa (Beautiful to Behold), also called Well-Appearing; one who fumigates four cycles is born in Sudarśana (Well-Beholding); one who fumigates five cycles is born in Not-Few Heaven, called Akaniṣṭha in foreign lands, which is the Ultimate of Form (rūpādha-paryanta). Question: Are these five simply distinguished according to karma? Or are the defilements that moisten them also different? Explanation: Karma is distinct, but the defilements that moisten them are not different, because these belong to the same bound plane. Just as with taking birth in the six heavens of the desire realm, the defilements are identical while the karma differs. Question: In these five Śuddhāvāsa places, can there be persons who attain parinirvāṇa upon rebirth and persons who stream upwards? One explanation states: there are only those who attain parinirvāṇa upon rebirth, not those who stream upwards. Why so? In the five-stage fumigation, rebirth is taken according to superiority, not by first being born in the lower and later ascending to the higher. Another explanation states: it is also possible that, originally in a lower heaven, through inferior-grade fumigated dhyāna one is born in a lower heaven, and after being born in that heaven, one further cultivates superior fumigation and is born in an upper heaven; hence streaming upwards is possible. If one is able to perform five-stage fumigated dhyāna like this, one despises and reproaches formless-realm samādhi and is not born in the formless realm. If one wishes to enter the formless realm, one cannot cultivate five-stage fumigated dhyāna. Such are the six kinds. Alternatively, they are divided into seven, as stated in the Nirvāṇa [Sūtra]: the six kinds as above, plus those who attain parinirvāṇa in the formless realm. How is this parinirvāṇa in the formless realm different from 'delighting in samādhi' among the former six, such that it requires separate discussion? The former one who delights in samādhi goes from the form realm; this parinirvāṇa in the formless realm goes from the desire realm; being different from the former, it is explained separately. They may also be spoken of as eight: the seven kinds as before, plus those who stream upwards in practice (ūrdhvaṃgama-parinirvāyin). This one who streams upwards in practice is one who streams upwards within the formless realm. One who is born there for a single life and immediately attains parinirvāṇa is called one who attains parinirvāṇa in the formless realm; one who attains parinirvāṇa only after two, three, or four bodies is called one who streams upwards in practice. This has three grades, as stated in the Nirvāṇa [Sūtra]: 1. Having vigor and masterly samādhi, one receives two bodies. 2. Having vigor without masterly samādhi, or having masterly samādhi without vigor, one receives three bodies. 3. Lacking both vigor and masterly samādhi, lacking both things, one receives four bodies. For noble ones in the four formless realms there is no notion of repeating rebirth [in the same plane]; therefore at most they only receive four bodies. Alternatively, they are divided into eleven, as stated in the Tattvasiddhi: 1. attaining parinirvāṇa in the present life; 2. transferring worlds; 3. attaining parinirvāṇa in the intermediate state; 4. upon rebirth; 5. with exertion; 6. without exertion; 7. delighting in samādhi; 8. delighting in prajñā; 9. liberation through faith (śraddhādhimukta); 10. attainment of view (dṛṣṭiprāpta); 11. bodily realization (kāyasākṣin). Attaining parinirvāṇa in the present life and transferring worlds were combined into one previously. Distinguishing between them: based on an ordinary body, cultivating and attaining anāgāmin, and then attaining nirvāṇa right in that present body is termed attaining parinirvāṇa in the present life. If, upon a noble one's body, one passes through rebirth in the desire realm, afterwards attains anāgāmin, and then attains nirvāṇa right in that present body, this is termed transferring worlds, because one transforms a former noble body to attain anāgāmin. Because there is this difference, they are divided into two. This person who transfers worlds comes from four places: 1. coming by passing through rebirth upon the fruit of srotāpanna; 2. coming by passing through rebirth during the practice of sakṛdāgāmin; 3. coming by passing through rebirth upon the fruit of sakṛdāgāmin; 4. coming by passing through rebirth during the practice of anāgāmin. Such are the first two. Attaining parinirvāṇa in the intermediate state, upon rebirth, with exertion, and without exertion are all as explained before. Delighting in samādhi and delighting in prajñā: these two are separately opened up from among the former persons who stream upwards; dropping the name 'streaming upwards', these two are revealed. The meaning is as explained above. Question: It was stated earlier that among persons who stream upwards there are four kinds: namely, indefinite parinirvāṇa, all places, delighting in samādhi, and delighting in prajñā; why does the Tattvasiddhi specifically reveal only the latter two? This is not an exhaustive statement, but spoken from the perspective of superiority. Because the causes and fruits of these latter two persons are distinct, they are specifically singled out. Although these two are distinguished, they still do not exhaustively encompass those who stream upwards. If they do not exhaust them, under which of the eleven persons are that indefinite parinirvāṇa and all places subsumed? They are subsumed under liberation through faith and attainment of view, because these two faculties universally encompass all. The former eight kinds are distinguished according to body, according to practice, and according to meaning: present, intermediate, and upon rebirth are distinguished according to body; with exertion and without exertion are distinguished according to practice; delighting in samādhi and delighting in prajñā are distinguished according to both practice and body; transferring worlds alone is distinguished according to meaning. Among the former eight persons, those with dull faculties are called liberated through faith, because through faith in others' words they attain liberation. Those with sharp faculties are called attainment of view, because through their own mind seeing dharmas they arrive at liberation. Those who attain the samādhi of cessation (nirodhasamāpatti) are said to be bodily realization; for those who attain the samādhi of cessation, mind cessation is sovereign, and the samādhi is unified with the body, hence it is called bodily realization. Such are the eleven. If according to differences of faculties, planes, lineages, locations, detachment from desires, and so forth, then there are immeasurable kinds, as stated in the Saṃyuktābhidharmahṛdaya. Such is the differentiation of characteristics (this concludes the second portal).