成唯識論述記 10.453

10.453

述曰：下第三，問答所知障得涅槃等。此中有三：一、問應不得涅槃；二、問應得擇滅；三問菩提障。此外人問。諸所知障既不感生，如何斷彼得無住處？無住處者是涅槃，涅槃者體解脫縛。其所知障既不能發業潤生，如何斷彼得無住處？前言：斷所知障得涅槃故。第二地犯戒愚是所知障，雖亦發業但障所知，不招生故，今為此難。若全不發業，即無犯毀三業，非於爾時斷煩惱障故，勿以《佛地論》第七說及所發業果是所知障，便謂發業能感於生。

The Commentary states: Below is the third part, questions and answers on severing the cognitive hindrances to attain nirvāṇa and so forth. Herein are three parts: first, the question that they should not attain nirvāṇa; second, the question that they should attain cessation through deliberation; third, questions on the hindrances to bodhi. Here the opponent asks: since all cognitive hindrances do not produce rebirth, how does severing them result in the attainment of the non-abiding [nirvāṇa]? The non-abiding [nirvāṇa] is nirvāṇa, and nirvāṇa in its essence is liberation from bonds. Since cognitive hindrances cannot initiate karma and moisten rebirth, how does severing them result in the attainment of the non-abiding [nirvāṇa]? For it was previously stated that severing the cognitive hindrances yields nirvāṇa. The ignorance of breaking precepts on the second bhūmi is a cognitive hindrance; although it also initiates karma, it only obstructs the knowable and does not produce rebirth, which is why this objection is raised now. If it did not initiate karma at all, there would be no transgression or violation of the three karmas, for the affliction hindrances are not severed at that time; do not assume, because the seventh fascicle of the Buddhabhūmi-śāstra states that the initiated karma and its result are cognitive hindrances, that initiating karma can cause rebirth.