瑜伽論記 18.462

18.462

前中，言煩惱滅故，得有餘依滅諦；依滅故，得無餘依滅諦者，若薩婆多義但以煩惱滅為滅諦，為有餘無餘二種涅槃體，正量部、摩訶僧祇部亦同薩婆多，彼云：無漏智斷煩惱，不斷果報果報之滅是非擇滅。若依經部師云：由無漏道力故未來惑苦不生，惑苦不生皆是擇滅，是故煩惱滅是有解涅槃，力果報滅是無餘涅槃。今大乘中，雖後說惑苦滅名為擇滅。然斷煩惱所得涅槃以真如為體，故與經部所說少異。

In the former, regarding the statement 'because defilements are extinguished, one obtains the truth of cessation with remainder; because the basis is extinguished, one obtains the truth of cessation without remainder': according to the Sarvāstivāda view, only the extinction of defilements is the truth of cessation, serving as the substance of the two kinds of nirvāṇa, with and without remainder. The Saṃmatīya and Mahāsāṃghika schools also agree with the Sarvāstivāda; they say: untainted wisdom severs defilements, not retribution; the extinction of retribution is non-analytical cessation. If based on the Sautrāntikas, they say: by the power of the untainted path, future defilements and suffering do not arise; that defilements and suffering do not arise is entirely analytical cessation; therefore, the extinction of defilements is nirvāṇa with remainder, and the extinction of the retribution of life-force is nirvāṇa without remainder. Now in the Mahāyāna, although it later says that the extinction of defilements and suffering is called analytical cessation, nevertheless the nirvāṇa obtained by severing defilements has tathatā as its substance, and thus differs slightly from what is taught by the Sautrāntikas.