成唯識論述記 1.76

1.76

十地證如，真非解脫，為簡於彼，言真解脫。假體擇滅，實即真如，有、無餘依，滅所顯故。又總別於外道、二乘所得解脫，言真解脫。彼唯是假，非不住故，即斷煩惱別得涅槃。言「所知」者，即一切法若有、若無，皆所知故，了所知智，說之為解。「礙」是障義，由法執類覆所知境，障礙正解，令不得生。言「正解」者，正覺異號，梵云菩提，此翻為覺，覺法性故。末伽言道，遊履義故。古云菩提道者，非也！由法執類覆所知境，令智不生，名所知障。此從所障，以立障名，所知之障，依主釋也。

The tathatā realized on the ten grounds is truly not [the same as] liberation; it is in order to exclude that that it says 'true liberation'. The nominal essence [of liberation] is cessation through deliberation (pratisaṃkhyā-nirodha), while its real nature is simply tathatā, because [both] cessation with remainder and cessation without remainder are manifested through cessation. Moreover, it is to generally distinguish [it] from the liberation attained by non-Buddhists and the two vehicles that it says 'true liberation'. Theirs is merely nominal and not non-abiding; by merely severing afflictions, they separately obtain nirvāṇa. As for 'the knowable' (jñeya), all dharmas, whether existent or nonexistent, are knowable; the cognition that understands the knowable is called 'understanding' (jñāna). 'Obstruction' means hindering: because varieties of dharmagrāha veil the sphere of the knowable, they obstruct correct understanding and prevent it from arising. 'Correct understanding' is another name for correct enlightenment (samyak-saṃbodhi), in Sanskrit bodhi, translated here as awakening (jñāna/bodhi), because it awakens to the nature of phenomena (dharmatā). Mārga means path, in the sense of traversing. When ancients spoke of the 'path of bodhi', they were incorrect! Because varieties of dharmagrāha veil the sphere of the knowable and prevent wisdom from arising, it is named the obstruction of the knowable (jñeyāvaraṇa). This establishes the name of the obstruction from what is obstructed: 'the obstruction of the knowable' is an appositional genitive compound (tatpuruṣa).