成唯識論述記 1.74

1.74

即是發業潤生煩惱，今此論中並皆名「續」。「煩」是擾義，「惱」是亂義，擾亂有情，故名煩惱。唯煩惱障發業潤生，體是縛法，其所知障義即不然，故續生言，但在煩惱。言「解脫」者，體即圓寂，西域梵音云「波利暱縛（去聲呼之）」，「𠲸（奴緘一反）波利」者，圓也；「暱縛𠲸」言寂，即是圓滿體，寂滅義，舊云涅槃，音訛略也，今或順古，亦云涅槃。此有多名，如《佛地》第五下，轉依中說：由煩惱障縛，諸有情恒處生死。證圓寂已，能離彼縛，立解脫名，非解脫體即勝解數。「解」謂離縛，「脫」謂自在，「障」即煩惱名，煩惱障，此持業釋。障蔽涅槃，令不趣證，凡夫所修諸行暫滅，外道苦行計證涅槃，乃至有頂諸惑暫斷，所顯之理，執為圓寂。今說：彼是彼分涅槃，雖理名真，種不斷故，非真解脫。

These are precisely the afflictions that instigate karma and moisten rebirth; now in this treatise they are all called 'continuing'. Fan ('afflict') means disturbance; nao ('distress') means confusion; disturbing and confusing sentient beings, they are called afflictions (kleśa). Only the affliction obstacle instigates karma and moistens rebirth, its essence being a binding dharma; the meaning of the cognitive obstacle is not like this, so the words 'continuing rebirth' apply only to afflictions. As for 'liberation', its essence is utter peace (parinirvāṇa). The Sanskrit of the Western Regions says parinirvāṇa: pari means complete; nirvāṇa means cessation, which is the meaning of a complete essence and extinct cessation. In the past it was called niepan, which was an erroneous abbreviation of the sound; now, conforming to antiquity, we may also call it nirvāṇa. It has many names, as explained below in Fascicle Five of the Buddhabhūmi-śāstra, under the transformation of the basis (āśrayaparavṛtti): Bound by the affliction obstacle, sentient beings constantly abide in saṃsāra. Having realized utter peace, they can be freed from that bondage, hence the name 'liberation' is established; it is not that the essence of liberation is the mental factor of resolve (adhimokṣa). 'Li' (jie) means freedom from bondage; 'tuo' means mastery. 'Obstacle' is the name of affliction—the affliction obstacle—this is a karmadhāraya compound. It obstructs nirvāṇa, preventing one from proceeding toward its realization. The temporary cessation of the activities cultivated by ordinary persons, the ascetics of external paths positing the realization of nirvāṇa, and even the temporary cessation of afflictions at the peak of existence (bhavāgra)—the principle revealed by these is grasped as utter peace. Now we say: that is partial nirvāṇa; although the principle is called true, because the seeds are not severed, it is not true liberation.