俱舍論疏 25.108

25.108

「論曰至得解脫故」，釋二解脫異名。《婆沙》五十四「問曰：有先得阿羅漢果、後得滅定，彼於解脫障何等心解脫，有漏耶？無漏耶？有說：有漏，以無漏心得盡智時已解脫故。評曰：應作是說，有漏、無漏俱得解脫。所以者何？解脫有二種：一者行世解脫、二者在身解脫。彼未得滅定時入、出心不得行世，不得行世故不得在身。若得滅定，入、出定心行世、在身。如俱解脫依義立名，前五立名亦應依義立。」《正理論》云「何等名為解脫障體？諸阿羅漢心已解脫，而更求解脫。為解脫彼障，謂於所障諸解脫中，有劣無知無覆無記性能障解脫，是解脫障體。於彼彼界得離染時，雖已無餘斷而起解脫，彼不行時方名解脫彼。有餘師說：此解脫障，即以於諸定不自在為體。有餘師說：此解脫障，即以諸定不得為體。有餘師說：於彼加行不勤求故、不聽聞故、不數習故，解脫不生，即此名為解脫障體。初說應理。所以者何？必有少法力能為障，令彼於定不自在轉。若不爾者，彼有何緣於諸定中不得自在？不得定者必有所因，不可說言即因不得，自體不應還因自故。或煩惱障亦應可說，即以應果不得為性。彼既不然，此云何。阿羅漢果亦由於加行不勤求等體不得生，豈便無別煩惱障體？故後三說皆不應理。又無漏心亦有從此名得解脫，由約在身及約行世說解脫故。謂要解脫解脫障時，方起在身及行世故。」

"The Śāstra says: … because of attaining vimokṣa": this explains the different designations of the two kinds of liberation. Fascicle fifty-four of the Vibhāṣā asks: "Question: If someone first attains the fruit of arhatship and later attains the concentration of cessation, from the hindrance to liberation, with what kind of mind are they liberated—sāsrava or anāsrava? Some say: Sāsrava, because when the anāsrava mind attains the knowledge of destruction, they have already been liberated. The arbitrator says: It should be said that both sāsrava and anāsrava attain liberation. Why is this? Liberation is of two kinds: first, liberation in temporal activity; second, liberation present in the body. When one has not yet attained the concentration of cessation, the minds entering and emerging cannot engage in temporal activity; because they cannot engage in temporal activity, they cannot be present in the body. If one attains the concentration of cessation, the minds entering and emerging from the concentration engage in temporal activity and are present in the body. Just as the one liberated in both ways has their name established in accordance with the meaning, the naming of the former five should also be established in accordance with the meaning." The Nyāyānusāra says: "What is the nature of the hindrance to liberation? The minds of arhats are already liberated, yet they seek further liberation; to be liberated from that hindrance refers to an inferior, non-obscured neutral ignorance within the various vimokṣas that are hindered, which by its nature is capable of hindering liberation—this is the nature of the hindrance to liberation. When attaining detachment from those respective realms, although they arise with vimokṣa after abandoning it without remainder, only when that [hindrance] no longer functions are they called liberated from it. Other teachers say: this hindrance to liberation has as its essence simply the lack of mastery over the concentrations. Other teachers say: this hindrance to liberation has as its essence simply the non-attainment of the concentrations. Other teachers say: because of not diligently seeking in that preliminary application, not hearing, and not repeatedly practicing, vimokṣa does not arise—this itself is named the essence of the hindrance to liberation. The first explanation accords with principle. Why is this? There must be some slight dharma whose power is able to act as a hindrance, causing them not to proceed with mastery over the concentrations. Were it not so, by what condition would they fail to attain mastery in the concentrations? Failure to attain the concentrations must have a cause; it cannot be said that the non-attainment itself is the cause, for an entity's own nature should not reciprocally serve as its own cause. Or else the affliction hindrance might also be said to have as its nature the non-attainment of the fruit of arhatship. Since that is not so, how could this be so? The fruit of arhatship also fails to arise in essence because of not diligently seeking in preliminary application and so forth; could it then lack a separate essence of affliction hindrance? Hence the latter three explanations do not accord with principle. Furthermore, the anāsrava mind is also said to attain vimokṣa from this, because liberation is spoken of with reference to being present in the body and with reference to engaging in temporal activity. That is, only when one must be liberated from the hindrance to liberation does it arise present in the body and engaging in temporal activity."