俱舍論疏 1.351

1.351

論「五解脫處至法處所攝」，第二攝五解脫處也。言五解脫處者，一聞佛等說法得解脫、二因自讀誦得解脫、三為他說法得解脫、四靜處思惟得解脫、五善取定相得解脫。解脫謂涅槃。因此五種得解脫故，名解脫處。此即略依《集異門足論》十三、十四，及《阿含經》第九，列名標釋。廣如彼說。言「皆慧為性」者，第二生得慧。故《婆沙》云「受持讀誦十二部經是生得善。初及第三聞慧，由聞聖教生勝慧故。或可第三亦思慧，為他說法必先思故。第四思慧，如名可知。第五修慧，於彼定中善取相故。雖說不同，皆慧為體，此法處攝。若兼助伴，前三，聲、意、法處所攝；後二，意、法所攝。又解聲在第二、第三，取自聲故。聲非第一，非以他聲為自助伴。」

On the treatise's statement, "The five vimuktyāyatanas […] are subsumed under the dharmāyatana": this is the second [point], subsuming the five vimuktyāyatanas. The 'five vimuktyāyatanas' are: 1. attaining vimokṣa from hearing the Buddha and others teach the Dharma; 2. attaining vimokṣa through one's own reciting and chanting; 3. attaining vimokṣa through explaining the Dharma to others; 4. attaining vimokṣa through contemplation in a quiet place; 5. attaining vimokṣa through skillfully grasping the marks of samādhi. Vimokṣa refers to nirvāṇa. Because vimokṣa is attained on the basis of these five kinds, they are called vimuktyāyatanas. This is a brief list of names and explanation based on fascicles 13 and 14 of the Saṅgītiparyāya and the ninth [fascicle] of the Āgama. It is detailed as spoken there. Regarding the statement 'all have wisdom (prajñā) as their nature': the second is innately acquired prajñā. Hence the Vibhāṣā states: 'Receiving, upholding, reciting, and chanting the twelve divisions of scriptures is innately acquired goodness.' The first and third are śrutamayī prajñā, because superior prajñā arises from hearing the noble teachings. Or perhaps the third is also cintāmayī prajñā, because explaining the Dharma to others necessarily requires prior thinking. The fourth is cintāmayī prajñā, as is understandable from its name. The fifth is bhāvanāmayī prajñā, because marks are skillfully grasped within that samādhi. Although explained differently, all have prajñā as their substantial entity, and this is subsumed under the dharmāyatana. If taking the companions into account: the first three are subsumed under sound, mind, and dharmāyatana; the latter two are subsumed under mind and dharmāyatana. Another explanation is that sound is present in the second and third, because one's own sound is grasped. Sound is not in the first, because another's sound is not taken as one's own companion.