淨名玄論 3.39

3.39

問：心慧二解脫，與此經解脫何異？答：今正約二慧明解脫，如上說之。但小乘明心慧二解脫，諸論異釋不同。龍樹云「斷樂愛煩惱，名心解脫。斷樂見煩惱，名慧解脫。」又餘論云「斷於定障為心解脫，斷於慧障為慧解脫。」又云「得盡智為心解脫，得無生智為慧解脫。」此皆小乘義也。亦得心解脫就體、慧解脫據用，直明於心，是故就體。心有萬用，慧為其主，故慧解脫約用。所以《涅槃》中開慧解脫為五通，故知約用也。亦得心解脫就定、慧解脫約慧，慧從定發，故有五通。問：有為解脫、無為解脫，與此經解脫何異？答：小乘人五分法身，解脫身謂有為解脫，數滅涅槃是無為解脫。大乘法中明二智以為解脫，不二而二，開因果不同，因中二智名為有為解脫，果門權實謂無為解脫。

Question: How do the two liberations of mind and wisdom differ from the liberation in this sūtra? Answer: Here we explain liberation precisely in terms of the two wisdoms, as discussed above. However, the Hīnayāna explains the two liberations of mind and wisdom through differing interpretations across various treatises. Nāgārjuna says, "Severing the afflictions of longing and attachment is called liberation of mind; severing the afflictions of delighting in [false] views is called liberation of wisdom." Furthermore, other treatises say, "Severing obstacles to concentration is liberation of mind; severing obstacles to wisdom is liberation of wisdom." Yet another says, "Attaining the cognition of exhaustion is liberation of mind; attaining the cognition of non-arising is liberation of wisdom." These are all Hīnayāna meanings. One may also take liberation of mind in terms of essence, and liberation of wisdom based on function: [the former] directly clarifies the mind, and therefore pertains to essence; the mind has myriad functions, with wisdom as their master, so liberation of wisdom pertains to function. That is why in the *Nirvāṇa [Sūtra]* liberation of wisdom is unfolded into the five superknowledges; thus we know it pertains to function. One may also take liberation of mind in terms of concentration, and liberation of wisdom in terms of wisdom: wisdom issues from concentration, and therefore there are the five superknowledges. Question: How do saṃskṛta liberation and asaṃskṛta liberation differ from the liberation in this sūtra? Answer: In the five-part dharmakāya of Hīnayānists, the liberation-body is called saṃskṛta liberation, while analytical cessation nirvāṇa is asaṃskṛta liberation. In the Mahāyāna Dharma, the two cognitions are explained as liberation: being two and yet nondual, they unfold the difference between cause and fruit, such that the two cognitions in the causal stage are called saṃskṛta liberation, while the provisional and real [cognitions] at the stage of fruition are termed asaṃskṛta liberation.