仁王護國般若波羅蜜多經疏 1.77

1.77

解云：明諸無學種類差別。謂阿羅漢有其二種：一者利根，名為不動，不為煩惱所退動故。亦得名為不時解脫，不假勝上資緣具故。是先學位見至性故離煩惱障，名慧解脫。得滅盡定，名俱解脫。俱斷定慧二種障故，名心解脫，無諍願智諸功德法必成辦故。二者鈍根，名退法等，謂遇少緣退所得故。亦得名為時解脫者，以要待時方解脫故。時有六種：一得好衣、二得好食、三得好臥具、四得好處、五得好說法人、六得好同學，若無此等不得解脫。是先學位信解種性，此亦具有慧、俱解脫，義如前說。於利鈍中，慧解脫者於無諍等皆不具。故。所言善者，是二通稱，如調惡馬、離諸不善、棄捨重擔，俱名善矣。九智十智者，依《俱舍論》，薩婆多宗，一世俗智，多緣瓶等世俗境故。二者法智，謂緣欲界四聖諦故。三者類智，緣上二界四聖諦故。四者苦智，苦諦智故。五者集智，集諦智故。六者滅智，滅諦智故。七者道智，道諦智故。八他心智，緣他心故。九者盡智，盡所有故。十無生智，緣無生故。此十智中，初唯有漏、餘八無漏。其他心智通漏無漏。緣境別者，謂世俗智遍緣一切有為無為所緣境也。法智緣欲四諦為境；類智緣上四諦為境；他心智緣他心為境；盡無生智初起之時，觀有頂蘊唯苦集類為境界，故後時方能遍緣四諦。此二別者，且初盡智聖者初證無學果時，若正自知，從三昧起而說是言：「我已知苦、我已斷集、我已證滅、我已修道。」是盡智也。無生智者，聖自知已，而說是言：「我已知苦，不應更知。我已斷集，不應更斷。我已證滅，不應更證。我已脩道，不應更修。」無生智也。依《成實論》，經部宗云：知現在法是名法智，知過未法名曰比智。餘智如上。鈍根無學有前九智，容起煩惱退現法樂；利根無學即具十智，無生智後不起煩惱亦不退失現法樂住。《顯揚》第二亦明十智，樂者敘矣。所作已辦者，即同諸經已作所作、已辦所辦也。謂諸無學得勝對治，能斷煩惱生死怨敵。業異熟果謂即苦諦，業煩惱因謂即集諦，知苦斷集起生死流，此證名為作所作故。所證解脫謂即滅諦，能證妙智謂即道諦。菩提分等諸功德法無不已修，此即名為辦所辦故。已捨重障、已具勝德，是故名為所作已辦。從此第三辨觀不同。其義者何？

Explanation: This clarifies the distinctions among the types of aśaikṣas. That is, arhats are of two kinds: the first are of sharp faculties, named 'unshakable', because they are not shaken or caused to fall back by afflictions. They may also be called 'released at all times', because they do not depend on superior supporting conditions. Because in the prior stage of training (śaikṣa) their nature was that of 'attainment of vision', they are freed from the affliction obstacle, which is called 'liberated through wisdom'. Obtaining the absorption of cessation, they are called 'liberated both ways'. Because both the two obstacles of concentration and wisdom are severed, it is called 'well-liberated in mind', for wholesome dharmas of merit such as non-contention and vow-knowledge are necessarily accomplished. The second are of dull faculties, named 'falling back', and so forth, meaning that upon encountering slight conditions they fall back from what they had attained. They may also be called 'released at certain times', because they must await the proper time to be liberated. There are six kinds of time: 1. obtaining good robes; 2. obtaining good food; 3. obtaining good bedding; 4. obtaining a good dwelling; 5. obtaining a good preacher of the Dharma; 6. obtaining good fellow students. If they lack these, they cannot attain liberation. In the prior stage of training, their lineage was that of 'liberation through faith'. These also possess both wisdom-liberation and both-ways liberation, the meaning of which is as explained before. Among the sharp and dull, those who are liberated through wisdom are not equipped with non-contention and the like. Therefore, the word 'well' (good) is a common designation for both, just as taming a vicious horse, departing from all unwholesome things, and casting off a heavy burden are all called 'well'. As for the 'nine cognitions and ten cognitions', according to the Abhidharmakośa-bhāṣya and the Sarvāstivāda school: 1. conventional cognition, which mostly takes conventional objects such as vases as its cognitive object; 2. Dharma cognition, which takes the four noble truths of the desire realm as its cognitive object; 3. subsequent cognition, which takes the four noble truths of the two higher realms as its cognitive object; 4. suffering cognition, which is the cognition of the truth of suffering; 5. origination cognition, which is the cognition of the truth of origination; 6. cessation cognition, which is the cognition of the truth of cessation; 7. path cognition, which is the cognition of the truth of the path; 8. cognition of the minds of others, which takes the minds of others as its cognitive object; 9. exhaustion cognition, because it exhausts all that exists; 10. non-arising cognition, because it takes non-arising as its cognitive object. Among these ten cognitions, the first is solely defiled (sāsrava), and the remaining eight are undefiled (anāsrava). The cognition of the minds of others extends to both defiled and undefiled. As for the distinctions among their cognitive objects: conventional cognition universally takes all conditioned and unconditioned cognitive objects as its object. Dharma cognition takes the four truths of the desire realm as its object; subsequent cognition takes the four truths of the higher realms as its object; cognition of the minds of others takes the minds of others as its object. When exhaustion cognition and non-arising cognition first arise, they observe the aggregates of the summit of existence solely taking suffering and origination of the subsequent category as their cognitive object; only later can they universally take the four truths as their object. As for the difference between these two: first, regarding exhaustion cognition, when a noble one first realizes the fruit of non-training, if he correctly knows for himself, arising from samādhi he says: 'I have known suffering, I have severed origination, I have realized cessation, and I have cultivated the path.' This is exhaustion cognition. As for non-arising cognition, when the noble one has known for himself, he says: 'I have known suffering, and I need not know it again. I have severed origination, and I need not sever it again. I have realized cessation, and I need not realize it again. I have cultivated the path, and I need not cultivate it again.' This is non-arising cognition. According to the Tattvasiddhi-śāstra and the Sautrāntika school: knowing present dharmas is called Dharma cognition; knowing past and future dharmas is called inferential cognition. The remaining cognitions are as above. An aśaikṣa of dull faculties possesses the former nine cognitions and may give rise to afflictions and fall back from the blissful dwelling in the present life; an aśaikṣa of sharp faculties is endowed with all ten cognitions, and after non-arising cognition, does not give rise to afflictions nor fall back from the blissful dwelling in the present life. The second chapter of the Prakaraṇāryavācā also explains the ten cognitions; those who wish may consult it. 'Having done what was to be done' is identical to what various sūtras call 'having performed what was to be performed, having accomplished what was to be accomplished'. That is, the aśaikṣas have attained the superior antidote, able to sever the enemy of afflictions and saṃsāra. Karmic retribution as fruit is the truth of suffering; karma and afflictions as causes are the truth of origination. Knowing suffering and severing origination cuts off the flow of saṃsāra; this realization is called 'performing what was to be performed'. The realized liberation is the truth of cessation; the noble cognition that realizes it is the truth of the path. All the meritorious dharmas such as the factors of awakening have all been cultivated; this is called 'accomplishing what was to be accomplished'. Having discarded the heavy obstacles and having become endowed with superior virtues, it is therefore called 'having done what was to be done'. From here, the third section distinguishes the differences in contemplation. What is its meaning?