俱舍論疏 25.201

25.201

論「有餘師說至名解脫蘊」，經部餘師釋，即以心王名解脫體。《正理》救云「此不成證。謂經亦說：云何心清淨最勝？謂離諸欲惡不善法，乃至安住第四靜慮，於等持蘊未滿為滿，已滿為攝修，即名等持。如由欲等眾行功能，令諸等持圓滿而起。等持圓滿名心欲勤等，非心離垢清淨。等持令心離穢濁，非心離垢即名等持。如是由欲等勢力，令解脫蘊圓滿而生，圓滿說心解脫。解脫令心離穢濁，故非離垢即名解脫。故乘所立不違契經。」

[On the passage of] the śāstra, "Other masters say... is called the aggregate of liberation," other Sautrāntika masters explain that the primary mind (citta-rāja) itself is called the essence of liberation. The Nyāyānusāra defends [the Sarvāstivāda position]: "This does not constitute proof. For the sūtra also says: 'What is the mind's supreme purification? It means being separated from desires and evil, unwholesome states, up to abiding in the fourth dhyāna; for the aggregate of concentration (samādhi-skandha) to be fulfilled if unfulfilled, and cultivated for gathering if already fulfilled, is precisely called concentration.' Just as through the functions of various practices such as zeal, concentrations are caused to arise fully—and the fulfillment of concentration is called the mind's zeal, exertion, etc., but it is not that the mind's freedom from defilement is purification; concentration causes the mind to be free from turbid impurities, but it is not that the mind's freedom from defilement is itself called concentration—likewise, through the power of zeal and so forth, the aggregate of liberation is caused to arise fully, and its fulfillment is described as liberation of the mind. Liberation causes the mind to be free from turbid impurities; therefore, it is not that freedom from defilement is itself called liberation. Hence, what has been established does not contradict the sūtras."