肇論新疏 3.75

3.75

三乘之人斷煩惱障，寂無喧擾，謂之涅槃；有餘緣等未滅，故名有餘。論意謂：正覺成佛，積德斷障、自利利他等，皆有餘樂也。如來者，乘如實道來成正覺。揀於分小之覺，故云大覺。戒等五分名為法身，依報而住，故此先後。八解者，因修八觀隨得解脫，即內有色等，此能淨惑，喻澡清流。七覺者，謂念擇等覺分，佛已修圓，如休息於茂林。上明果滿，下明因圓。積萬下，大小皆說三僧祇數六度萬行，然義復殊，不繁具示。蕩無下，明斷惑。樹下合斷，謂三十四心等。坌污淨智，喻于塵也。

When practitioners of the three vehicles sever the obstacle of afflictions and are quiet without clamor, it is called nirvāṇa; because the remaining conditions and so forth have not yet perished, it is named 'with remainder.' The treatise means: perfect awakening to Buddhahood, amassing virtues and severing obstacles, benefiting oneself and benefiting others, are all the bliss of [nirvāṇa] with remainder. 'Tathāgata' means riding the path of suchness to come and realize right awakening. To distinguish it from partial, lesser awakening, it is called the Great Awakening. The fivefold division of precepts and so on is named the Dharma body; it abides dependent on retribution, hence this order. 'Eight liberations': by cultivating the eight contemplations, one successively attains liberation, namely internal possession of form and so on; these can purify defilements, metaphorically bathing in pure streams. 'Seven factors of awakening': namely the factors of awakening such as mindfulness and investigation; the Buddha has cultivated them to perfection, like resting in a lush grove. The above clarifies the fulfillment of the fruit; the below clarifies the perfection of causes. From 'amassing myriad' downward: both the Mahāyāna and Hīnayāna speak of the six perfections and myriad practices over three asaṃkhyeya eons, though their meanings differ, so they are not detailed here. From 'sweeping away' downward clarifies the severing of afflictions. Severing under the Bodhi tree refers to the thirty-four mental moments and so forth. Defiling pure wisdom is metaphorically called dust.