翻譯名義集 4.50

4.50

[Prātimokṣa] The *Commentary on the Precepts* (*Jieshu*) says: "This is translated as 'liberation.' As quoted in the treatises, the morality of the path is called 'liberation,' and the morality of phenomena is called 'individual liberation.' This is explained provisionally in accordance with the virtues of the partial fruits. The nature of the path is open and all-pervading, dismissing dharmas categorically; it does not vary according to conditions, so it is simply called 'liberation.' The morality of phenomena is not like this: it arises from specific conditions. Conditions pervade myriad objects, and practice likewise pervades them accordingly. When one avoids transgression in practice, one is said to have attained liberation; where other [practices] have not yet been undertaken, it is not called liberation. Furthermore, the Vinaya says: 'Mokṣa means morality. Looking at its ability to achieve the fruit, the original cause is designated by the fruit; in reality the cause is morality, not mokṣa.' Hence the sūtra says: 'Morality is the foundation that directly accords with liberation, hence it is called prātimokṣa.' One clearly knows that it is the fruit; therefore, when the *Five-Part Vinaya* (*Mahīśāsakavinaya*) distinguishes the terms and phrases of mokṣa, it designates the teaching by referring to the fruit." The *Record* (*Ji*) says: "The morality of the path is called 'liberation,' which refers to the non-informative volition (avijñapti-cetanā) of the seven actions, so named because it cuts off delusion. If the morality of phenomena is called 'liberation,' then when monks and nuns receive precepts, as they refrain from specific acts like killing, each has no cause and each has no fruit, hence it is called 'individual liberation' (prativimokṣa)." The *Zhihua* says: "This is called 'individual liberation,' meaning that the three karmas and seven actions each prevent wrongdoing and are individually liberated."