成唯識論述記 10.463

10.463

述曰：此論主答。非一切涅槃體皆擇滅。此若不爾，一切涅槃皆擇滅者，即性淨涅槃應非涅槃，體性非是擇滅攝故。能縛有情住生死者斷，得擇滅，此既不爾，故不得擇滅等。餘文易解，不勞煩釋。此中意說，涅槃性寬，擇滅體狹，非諸涅槃皆擇滅故。由此涅槃與彼擇滅應作四句：有是擇滅非是涅槃，謂斷煩惱障因中所得滅；有是涅槃非是擇滅，謂本來性淨及無住處，或六行得滅，是彼乃分涅槃，非擇滅故；有俱者，謂有、無餘依涅槃，俱非可解。故四涅槃初、後二種，謂性淨、無住處，即體於真如上立。中間有餘、無餘依二擇滅攝，斷縛得故。所依縛盡初得果時名為擇滅，所依後無方顯涅槃，後依無時由前擇力。故《對法》等說惡趣果名見道斷，《瑜伽》說是非擇滅攝。

The Commentary states: This is the author's answer. Not all nirvāṇas have cessation through deliberation as their essence. If this were not so, and all nirvāṇas were cessation through deliberation, then the naturally pure nirvāṇa would not be nirvāṇa, because its essential nature is not subsumed under cessation through deliberation. That which binds sentient beings to abide in saṃsāra, when severed, yields cessation through deliberation; since this is not the case [for cognitive hindrances], one does not attain cessation through deliberation, and so forth. The rest of the text is easy to understand and requires no laborious explanation. The meaning here is that the nature of nirvāṇa is broad, while the essence of cessation through deliberation is narrow, because not all nirvāṇas are cessation through deliberation. Thus, with respect to nirvāṇa and cessation through deliberation, four alternatives should be made: there is that which is cessation through deliberation but not nirvāṇa, namely the cessation attained in the causal stage by severing the affliction hindrances; there is that which is nirvāṇa but not cessation through deliberation, namely originally pure nature and non-abiding [nirvāṇa], or the cessation attained through the six practices, which is partial nirvāṇa and not cessation through deliberation; there is that which is both, namely nirvāṇa with and without remainder; and neither is obvious. Therefore, among the four nirvāṇas, the first and last two, namely the naturally pure and the non-abiding, are established upon the essence of tathatā itself. The middle two, with and without remainder, are subsumed under cessation through deliberation, because they are attained through severing bonds. When the basis of bonds is exhausted at the initial attainment of the fruit, it is named cessation through deliberation; when the basis is later absent, nirvāṇa is then revealed; when the subsequent basis is absent, it is due to the power of prior deliberation. Therefore the Abhidharma-samuccaya and other treatises state that the fruits of the bad destinies are severed by the path of seeing, while the Yogācārabhūmi states they are subsumed under cessation not through deliberation.