成唯識論了義燈 1.96

1.96

證真解脫者，聲聞、菩薩各別簡之。且簡聲聞者，具足三事，乃名大般。今二乘人，不能證彼真如理體，但能悟此真理，體上離煩惱障染覆義邊，名證解脫。以二乘人，不能證悟法空真理，但能悟得生空一分。雖得生空，又不知親證，但名解脫，非真解脫。簡菩薩者，十地菩薩雖能具證二空真理，變易生死，猶未離故，是真非解脫。又二乘得無餘之時，身、智永無故，是解脫而非真。菩薩證二理煩惱未盡，是真非解脫。如來雙異故，真解脫。得大菩提者，二乘生空智，是菩提非大。凡夫有漏智等，雖通緣一切法，行相雖寬大，非菩提，非正覺故。佛具二故，名大菩提。

Regarding "realizing true liberation," śrāvakas and bodhisattvas are distinguished separately. First, distinguishing śrāvakas: only when endowed with three things is it called great parinirvāṇa. Now, people of the two vehicles cannot realize that nature of principle of tathatā; they can only awaken to the aspect of the meaning of being freed from the defiling covering of the affliction obstacle upon this true principle, which is called realizing liberation. Because people of the two vehicles cannot realize and awaken to the true principle of the emptiness of phenomena, but can only awaken to a portion of the emptiness of persons. Although they attain the emptiness of persons, they also do not know how to realize it directly; it is only called liberation, not true liberation. Distinguishing bodhisattvas: although bodhisattvas of the ten bhūmis can fully realize the true principle of the two emptinesses, because they have not yet departed from inconceivable transformation-death, it is true, but not liberation. Furthermore, when the two vehicles attain nirvana without remainder, body and wisdom are eternally absent; therefore it is liberation, but not true. Bodhisattvas realize the two principles, but their afflictions are not exhausted; it is true, but not liberation. Because the Tathāgata is distinct from both, it is true liberation. Regarding "attaining great bodhi": the wisdom of the emptiness of persons of the two vehicles is bodhi, but not great. Although the sāsrava wisdom and so on of ordinary beings generally take all dharmas as objects, and their ākāra is broad and vast, it is not bodhi, because it is not correct awakening. Because the Buddha possesses both, it is called great bodhi.