大乘義章 6.58

6.58

現在泥洹五種見者，有人說言：「我今此身即是泥洹。所以者何？我於現在五欲自恣受於快樂，是故此身即是泥洹，過是更無。」是為初見。復有人言：「此現在身非是泥洹，更有泥洹微妙第一，我獨知之，餘人不達。如我斷滅欲惡不善，有覺有觀離生喜樂入初禪行，齊是名為現在泥洹，過是更無。」是為二見。復有人言：「更有泥洹微妙第一，我獨知之，餘人不達。如我現在滅離覺觀，內淨一心無覺無觀，定生喜樂入二禪行，齊是名為現在泥洹，過是更無。」是為三見。復有人言：「更有泥洹微妙第一，唯我獨知，餘人不達。如我除喜行捨，憶念安慧受樂入三禪行，齊是名為現在泥洹，過是更無。」是為四見。復有人言：「更有泥洹第一微妙，唯我獨知，餘人不達。如我現在斷苦斷樂，先滅憂喜，不苦不樂捨念清淨，入第四禪，齊是名為現在泥洹，過是更無。」是為五見。問曰：何故不說四空以為泥洹？理亦應說，略不論之。六十二見，辨之麁爾。

Regarding the five kinds of views on nirvāṇa in the present [life]: someone says, 'This present body of mine is itself nirvāṇa. Why is that? I indulge myself in the five desires in the present and experience pleasure; therefore, this body is itself nirvāṇa, and beyond this there is nothing more.' This is the first view. Again, someone says, 'This present body is not nirvāṇa. There is another nirvāṇa, subtle, wondrous, and supreme, which I alone know and other people do not comprehend. As I eradicate desires, evil, and unwholesomeness, possessing initial and sustained application, experiencing the joy and pleasure born of seclusion, and entering into the practice of the first dhyāna—up to this is called nirvāṇa in the present [life], and beyond this there is nothing more.' This is the second view. Again, someone says, 'There is another nirvāṇa, subtle, wondrous, and supreme, which I alone know and other people do not comprehend. As I presently extinguish and leave behind initial and sustained application, with internal purity and unified mind, free of initial and sustained application, experiencing the joy and pleasure born of concentration, and entering into the practice of the second dhyāna—up to this is called nirvāṇa in the present [life], and beyond this there is nothing more.' This is the third view. Again, someone says, 'There is another nirvāṇa, subtle, wondrous, and supreme, which I alone know and other people do not comprehend. As I eliminate joy and practice equanimity, being mindful, dwelling in wisdom, experiencing pleasure, and entering into the practice of the third dhyāna—up to this is called nirvāṇa in the present [life], and beyond this there is nothing more.' This is the fourth view. Again, someone says, 'There is another nirvāṇa, supreme, subtle, and wondrous, which I alone know and other people do not comprehend. As I presently sever suffering and sever pleasure, having previously extinguished sorrow and joy, neither suffering nor pleasurable, with the purity of mindfulness in equanimity, entering into the fourth dhyāna—up to this is called nirvāṇa in the present [life], and beyond this there is nothing more.' This is the fifth view. Question: Why are the four immaterial attainments not spoken of as nirvāṇa? In principle, they should also be spoken of, but they are omitted in summary. This is a rough explanation of the sixty-two views.