俱舍論疏 25.6

25.6

論「亦說名為至方入定故」，釋異名也。以要待時得解脫故，名時解脫。如盛蘇瓶，略去初盛字，但名蘇瓶。「由此待時」，已下釋待時也。《婆沙》一百一云「時雖有多，略有六種：一得好衣時、二得好食時、三得好臥具時、四得好處所時、五得好說法時、六得好補特伽羅時。乃至廣說，待六種時得心解脫故名時解脫。」又云「云何時愛心解脫？答：時解脫阿羅漢盡智、或無學正見智相應心。勝解、已勝解、當勝解，云何不動心解脫？答：不動法阿羅漢，盡智、無生智，或無學正見智相應心，勝解、已勝解、當勝解。此中盡、無生智無學正見相應心者，簡別有學及有漏心。勝解者謂現在，已勝解者謂過去，當勝解者謂未來，此即簡異無為解脫，顯二解脫唯以無漏心相應勝解為自性。」又云「此二解脫各有二種：一名心解脫，離貪愛故；二名慧解脫，離無明故。又一釋云：依狹小道而得解脫，故名時解脫。狹小道者，謂若極速第一生中種善根，第二生中令成就，第三生中得解脫。餘不決定，依廣大道而得解脫，名不時解脫。廣大道者，謂極遠聲聞乘，經六十劫而得解脫，如舍利子。獨覺乘經百劫而得解脫，如麟角喻。佛乘經三無數劫而得解脫。」

On the passage of the treatise from “It is also called ... up to ‘only then entering meditative absorption’”: this explains the alternative name. Because one must wait for a time to attain liberation, it is called “temporary liberation.” Like a “ghee pot,” omitting the initial word “containing,” it is simply called a “ghee pot.” From “Because it waits for a time” onwards explains waiting for a time. The *Vibhāṣā*, fascicle 101, says: “Although there are many times, briefly there are six: 1. the time of obtaining good robes; 2. the time of obtaining good food; 3. the time of obtaining good bedding; 4. the time of obtaining a good dwelling; 5. the time of obtaining a good exposition of Dharma; 6. the time of obtaining a good companion (pudgala). And so on at length: because one attains mental liberation awaiting these six kinds of times, it is called ‘temporary liberation.’” It also says: “What is ‘temporarily beloved mental liberation’? Answer: It is the mind associated with the knowledge of exhaustion or non-trainee right view of an arhat of temporary liberation, which has resolved, is resolving, or will resolve. What is ‘unshakeable mental liberation’? Answer: It is the mind associated with the knowledge of exhaustion, knowledge of non-arising, or non-trainee right view of an arhat of unshakeable dharma, which has resolved, is resolving, or will resolve. Here, ‘the mind associated with knowledge of exhaustion, knowledge of non-arising, or non-trainee right view’ excludes trainees and defiled minds. ‘Has resolved’ refers to the present; ‘has [previously] resolved’ refers to the past; ‘will resolve’ refers to the future. This distinguishes it from unconditioned liberation, showing that the essential nature of both liberations is solely resolution associated with an uncontaminated mind.” It also says: “Each of these two liberations has two kinds: first, it is called mental liberation, because of detaching from greed; second, it is called liberation by wisdom, because of detaching from ignorance. Furthermore, another explanation says: because one attains liberation relying on a narrow path, it is called ‘temporary liberation.’ As for the narrow path: if exceedingly fast, in the first life one plants wholesome roots, in the second life one brings them to maturation, and in the third life one attains liberation. Others are indeterminate. Attaining liberation relying on an extensive path is called ‘non-temporary liberation.’ As for the extensive path: in the most protracted Śrāvaka vehicle, it takes sixty kalpas to attain liberation, like Śāriputra; the Pratyekabuddha vehicle takes one hundred kalpas to attain liberation, like the rhinoceros-horn; the Buddha vehicle takes three incalculable kalpas to attain liberation.”