大乘義章 2.41

2.41

次約有漏無漏分別。依如《毘曇》，有漏盡處，有是有非，為其無礙解脫滅者是其數滅，不為無礙解脫滅者非是數滅；無漏盡處定非數滅。故彼論言「一切聖道非數滅處。」以何義故非道果攝？論自釋言「為餘事故斷諸煩惱，不為非數，故非道果。何者餘事？所謂數滅。」成實法中，有漏盡處有是有非，為無漏智所斷滅者是其數滅，餘非數滅。無漏盡處有是有非，道力滅者是其數滅，餘非數滅，以無漏盡是數滅故。成實宣說，斷滅空心為滅諦矣。又彼宣說，空心二滅：一滅定暫滅、二無餘永滅。故知無漏亦有數滅。大乘所說，義同《成實》，故《楞伽》云「妄想爾炎慧，彼滅我涅槃。」亦云「斷除三十七品所行，方得稱為畢竟涅槃（此二門竟）。」

Next is the distinction with respect to the tainted and the untainted. According to the Abhidharma, among the points where the tainted is exhausted, there are those that are [cessation through deliberation] and those that are not: that which is extinguished by the unobstructed path and the path of liberation is cessation through deliberation; that which is not extinguished by the unobstructed path and the path of liberation is not cessation through deliberation. The exhaustion of the untainted is definitely not cessation through deliberation. Therefore, that treatise says: 'All noble paths are not locus of cessation through deliberation.' For what reason is it not subsumed under the fruits of the path? The treatise itself explains: 'To accomplish another task, one severs afflictions; it is not for the sake of [attaining] cessation without deliberation, and hence it is not the fruit of the path. What is that other task? It is what is called cessation through deliberation.' In the system of the Tattvasiddhi, among the points where the tainted is exhausted, there are those that are [cessation through deliberation] and those that are not: that which is severed and extinguished by untainted wisdom is cessation through deliberation; the rest are not cessation through deliberation. Among the points where the untainted is exhausted, there are those that are [cessation through deliberation] and those that are not: that which is extinguished by the power of the path is cessation through deliberation; the rest are not cessation through deliberation, because the exhaustion of the untainted is cessation through deliberation. The Tattvasiddhi explains that the severance and extinguishing of the empty mind constitutes the truth of cessation. Furthermore, it explains that the empty mind has two kinds of cessation: first, the temporary cessation in the meditative attainment of cessation; second, the permanent cessation in [nirvāṇa] without remainder. Therefore, we know that the untainted also has cessation through deliberation. What is taught in the Mahāyāna is identical in meaning with the Tattvasiddhi; thus the Laṅkāvatāra-sūtra says: 'Deliberative discrimination of the cognizable, / when that ceases, that is my nirvāṇa.' It also says: 'Only when one severs and eliminates the practices of the thirty-seven factors [of awakening] can it be called ultimate nirvāṇa.' (These two sections are concluded.)