法華論疏 1.82

1.82

可就二義釋門：一就義釋、二依文釋。就義釋者，學人功德比凡夫功德為上，無學人功德勝於學人功德，故云上上。如下論云「善得正智心解脫名上上功德」，唯羅漢方有此功德也。又羅漢有二種：一鈍根，小羅漢功德為上，今歎大羅漢功德，故云上上也。又大羅漢有二功德：一上功德、二上上功德。今十六句歎上上功德也。起者，欲生起此上上功德也。依下釋之，已云上上，即一上為上、一上為下，上下互相顯釋為上上起門也。觀下釋中都有五意：一以下釋上、二以上釋下、三以上釋上、四以下釋下、五以上及下足釋一句。以下釋上者，謂諸漏已盡故，名為阿羅漢。諸漏已盡者，以心得自在故。此亦是以下釋上。與前句異者，前是攝次以下釋上，今是超句以下釋上。以無復煩惱故，名心得自在。此以上釋下也。善得心解脫，名心得自在。此以下釋上也。故釋心自在一句，用兩句上下釋之。問：云何心得解脫、慧得解脫？答：《智度論》云「屬愛盡，名心脫。屬見惑盡，名慧脫。」又釋云「定障盡，名心解脫。慧障盡，名慧解脫。」依《毘曇》，定是定數，慧是數慧，解脫亦是解脫數。與定相應解脫名定解脫，慧解脫亦爾。

This category may be explained in terms of two senses: first, explaining according to the meaning; second, explaining based on the text. As for explaining according to the meaning: the virtues of those in training (śaikṣa) are superior to the virtues of ordinary beings, and the virtues of those beyond training (aśaikṣa) surpass the virtues of those in training; thus it is called 'supreme of the supreme' (shangshang). As the treatise says below: 'To well attain liberation of mind through correct knowledge is called supreme-of-the-supreme virtue.' Only arhats possess this virtue. Moreover, there are two kinds of arhats: first, those of dull faculties; the virtues of lesser arhats are superior, and here, in praising the virtues of great arhats, it is therefore called 'supreme of the supreme'. Moreover, great arhats have two virtues: first, superior virtue; second, supreme-of-the-supreme virtue. Here, the sixteen phrases praise supreme-of-the-supreme virtue. 'Arising' (qi) means wishing to generate these supreme-of-the-supreme virtues. Explaining it based on what follows below: since it has already spoken of 'supreme of the supreme' (shangshang), one 'shang' serves as the upper (shang) and one 'shang' serves as the lower (xia); the upper and lower mutually illuminate and explain each other, which constitutes the 'category of arising of the supreme of the supreme'. Observing the explanation below, there are five meanings in total: first, using the lower to explain the upper; second, using the upper to explain the lower; third, using the upper to explain the upper; fourth, using the lower to explain the lower; fifth, using both the upper and the lower to fully explain a single phrase. As for 'using the lower to explain the upper': because all outflows are exhausted, they are called arhats. As for 'all outflows are exhausted', it is because their minds have attained mastery. This too is using the lower to explain the upper. How it differs from the preceding phrase is that the former encompasses the next in order to use the lower to explain the upper, whereas here it skips a phrase to use the lower to explain the upper. Because there are no more afflictions, their minds are said to have attained mastery: this is using the upper to explain the lower. Well attaining liberation of mind is called the mind attaining mastery: this is using the lower to explain the upper. Therefore, to explain the single phrase 'the mind attaining mastery', two phrases—upper and lower—are used to explain it. Question: In what way does the mind attain liberation, and wisdom attain liberation? Answer: The Treatise on the Great Perfection of Wisdom (*Mahāprajñāpāramitopadeśa*) states: 'When that which pertains to craving is exhausted, it is called mental liberation. When delusions pertaining to views are exhausted, it is called liberation of wisdom.' Another explanation states: 'When the hindrance of meditative absorption (dhyāna) is exhausted, it is called liberation of mind. When the hindrance to wisdom is exhausted, it is called liberation of wisdom.' According to the Abhidharma, meditative absorption is the mental factor of concentration, wisdom is the mental factor of wisdom, and liberation is also the mental factor of liberation. Liberation associated with meditative absorption is called absorption-liberation; liberation of wisdom is likewise.