成唯識論述記 10.422

10.422

述曰：下別解中，二果別故，即分為二。涅槃中有二：初總出體；次別解釋四種涅槃。初總出體，即此文是，此簡菩提，名所顯得，文意可解。言真聖道者，謂聖所起道名聖道。妙觀察智為能斷道，解脫道位正證涅槃。有加行心為希求故，若非斷道印證名得，通三智品，除成所作。若言證真理之聖道，於中唯正體智非後得。此依大位，若通三乘隨其所應。由此涅槃在纏未顯，離障方顯，故體一如，約顯成別。

The Commentary states: In the detailed explanation below, because the two fruits are distinct, it is divided into two. Nirvāṇa has two parts: first, a general identification of its essence; second, a detailed explanation of the four kinds of nirvāṇa. The first, identifying the essence in general, is this very passage; it distinguishes [nirvāṇa from] bodhi, being called what is obtained through revelation, and the meaning of the text is intelligible. "True holy path" means the path arisen from the holy is called the holy path. Wondrous observing wisdom (pratyavekṣā-jñāna) is the path capable of severing; at the stage of the path of liberation, it directly realizes nirvāṇa. Because there is a preparatory mind that seeks it, if it is not the path of severing that confirms and realizes it, it is called attainment, extending across the three classes of wisdom, excluding the accomplishment of action (kṛty-anuṣṭhāna-jñāna). If one speaks of the holy path that realizes true principle, within it only fundamental wisdom (mūla-jñāna) is meant, not subsequent [attainment]. This is based on the great stages; if it applies across the three vehicles, it should be adapted accordingly. Because this nirvāṇa is unmanifest while enveloped [in defilement] and becomes manifest only when freed from obstructions, its essence is unitary suchness, while distinctions are established in terms of its revelation.