俱舍論頌疏論本 25.36

25.36

釋曰：初兩句答初問，下兩句答第二問。依加行異立初二聖，謂先加行，隨信他語及自隨法行也。依根不同立次二種，鈍根名信解，利根名見至也。依得滅定，立身證名。依解脫異立後二聖，謂由慧力離煩惱障，名慧解脫；兼得滅定，離解脫障（即滅定障名解脫障，不染無知為體），名俱解脫。離定、慧障名之為俱。此名雖七，事體唯六，謂三道各二故。且見道立二，謂信、法二行；修道立二，謂信解、見至。無學道立二，謂時解脫、不時解脫。故約三道，事唯有六。

Explanation: The first two lines answer the first question; the lower two lines answer the second question. Based on differences in preparatory practice, the first two noble ones are established: namely, their prior preparation is either following the words of another in faith or following the dharma by oneself. Based on differences in faculties, the next two kinds are established: dull faculties are called 'resolved by faith', and sharp faculties are called 'attained to view'. Based on attaining the absorption of cessation, the designation 'bodily witness' is established. Based on differences in liberation, the last two noble ones are established: through the power of wisdom one is free from the hindrance of defilement, which is called 'liberated through wisdom'; concurrently attaining the absorption of cessation and freeing oneself from the hindrance to liberation (namely, the hindrance to the absorption of cessation is called the hindrance to liberation, having non-defiled ignorance as its essence) is called 'liberated both ways'. Free from both the hindrance to concentration and the hindrance to wisdom, it is called 'both'. Although there are seven names, their entities are only six, because in each of the three paths there are two. In the path of seeing two are established: followers by faith and by dharma. In the path of cultivation two are established: resolved by faith and attained to view. In the path of non-learning two are established: temporarily liberated and non-temporarily liberated. Therefore, in reference to the three paths, in entity there are only six.