俱舍論記 25.129

25.129

「若爾不應至非唯勝解」者，經部難。若解脫蘊體唯勝解，不應經說：云何解脫清淨最勝？答：謂心從貪離染解脫，及從瞋、癡離染解脫。若有學人於解脫蘊未滿，為滿修欲、勤等勝行令滿。若無學人於解脫蘊已滿，為攝令不退失，修欲、勤等勝行功德。經中既言心從貪等離染解脫，故知解脫蘊非唯是勝解。言欲、勤等者，等取信、安、念、智、思、捨。故《正理》第二云「又如經說：彼有如是信、欲、勤、安、念、智、思、捨，名為勝行。」舊云八滅。

Regarding "If so, it should not [...] it is not merely resolve": this is the Sautrāntika's objection. If the entity of the liberation skandha were merely resolve (adhimokṣa), the sūtra should not state: 'What is the most supreme purity of liberation? Answer: It refers to the mind's liberation from passion through detachment from desire, and liberation through detachment from anger and delusion.' If a learner is not complete in the liberation skandha, to make it complete they cultivate supreme practices such as desire and diligence to fulfill it. If an aśaikṣa is already complete in the liberation skandha, to preserve it so that it is not lost, they cultivate the meritorious qualities of supreme practices such as desire and diligence. Since the sūtra states that the mind is liberated from desire and so forth through detachment from passion, we know that the liberation skandha is not merely resolve. The expression 'desire, diligence, and so forth' includes faith, pliancy, mindfulness, wisdom, volition, and equanimity. Therefore Nyāyānusāra 2 says: 'Also as the sūtra states: they possess such faith, desire, diligence, pliancy, mindfulness, wisdom, volition, and equanimity, which are called supreme practices.' Formerly they were called the eight cessations.