大乘義章 9.38

9.38

次對經中第八解脫以辨同異。毘曇法中，正用滅定為第八解脫。成實法中，滅定與彼第八解脫一向別體，第八解脫偏在果中，滅盡定者通因及果。故《成實》言「滅盡定者學人亦得，第八解脫唯無學得。」又彼論言「滅盡定者滅心心法，第八解脫滅諸煩惱。」彼論復言「滅盡定者滅想受等，第八解脫滅無明愛。」故知全別。大乘所說與《毘曇》同，故《大品經．六度攝品》中宣說，菩薩第八解脫滅定為體，涅槃亦爾（此八門竟）。

Next, distinguishing similarities and differences with respect to the eighth liberation in the sūtras. In the Abhidharma system, the cessation attainment is precisely taken to be the eighth liberation. In the Tattvasiddhi system, the cessation attainment and that eighth liberation are entirely distinct entities: the eighth liberation resides exclusively in the fruit, whereas the cessation attainment pertains to both cause and fruit. Therefore the Tattvasiddhi says: "The cessation attainment is attained by trainees (śaikṣas) as well, whereas the eighth liberation is attained solely by those beyond training (aśaikṣas)." Furthermore, that treatise says: "The cessation attainment extinguishes mind and mental factors, whereas the eighth liberation extinguishes all afflictions." That treatise also says: "The cessation attainment extinguishes perception, feeling, and so forth, whereas the eighth liberation extinguishes ignorance and craving." Therefore one knows they are completely distinct. What the Mahāyāna teaches is identical with the Abhidharma: thus, in the "Chapter on Subsuming the Six Pāramitās" of the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, it is declared that for a bodhisattva, the eighth liberation has the cessation attainment as its essence, and nirvāṇa is likewise so (this concludes the eighth section).