大乘義章 17.16

17.16

次就無礙解脫分別。依如《毘曇》，見道位中具以無礙、解脫二道而斷見惑，八忍無礙，七智解脫。應有八智，後一判為須陀洹果，故但說七。若依《成實》，無相位中單有無礙而無解脫。何故而然？彼宗所說無礙解脫同是空觀，於中增進說為無礙，順舊之智判為解脫。順舊解脫判屬須陀，故無中純有無礙（此三門竟）。

Next, discrimination is made regarding the unobstructed and liberation [paths]. According to the Abhidharma, in the stage of the path of seeing, defilements of seeing are severed by fully employing the two paths of unobstructedness and liberation: the eight forbearances are unobstructed, and seven knowledges are liberation. There should be eight knowledges, but the final one is judged to be the fruit of the srotāpanna, so only seven are stated. According to the Tattvasiddhi, in the signless stage there is only the unobstructed and no liberation. Why is this so? What that tradition speaks of as unobstructed and liberation are both the contemplation of emptiness; advancing within it is called unobstructed, while knowledge that conforms to the old is judged to be liberation. Conforming liberation to the old is judged to pertain to the srotāpanna; therefore, within the signless there is purely the unobstructed. (These three sections are concluded.)