大乘義章 20.23

20.23

次第五門約對二脫分別六通。言二脫者，一慧解脫、二心解脫。經說二脫有其兩種：其一義者，斷除愛結定心自在名心解脫，斷絕無明智慧無礙名慧解脫。故經說言「斷癡慧明，除愛心脫。」《維摩》宣說「永滅癡愛，起於明脫。」亦當此門。於此門中，六通悉是慧解脫收，智慧故。心脫乃是六通所依，六通之因非正通體。第二義者，如《涅槃》說，斷除一切性結煩惱，真心出障，名心解脫。彼文說言「貪欲嗔癡永斷滅滅故，名心解脫。」故知斷除性結煩惱為心解脫。又彼文言「是心本性，不共貪欲嗔癡和合，譬如日月，雖為煙雲塵霧等覆，而不與彼五翳和合。以不合故，諸佛菩薩永破貪欲，名心解脫。」故知真心出煩惱障名心脫。斷事無知，於一切法照見無礙，名慧解脫。故彼文言「於一切法所知無礙，名慧解脫。」於此門中，六通是其二脫所攝。攝相云何？前之五通慧解脫收。故《涅槃》云「因慧解脫，昔所不聞而今得聞，昔所不見而今得見，昔所不到而今得到。」亦應說言昔所不知而今得知，文略不辨。不聞得聞是天耳通，不見得見是天眼通，不到得到是其身通，不知得知是其他心、宿命二通。漏盡通中義有兩兼：一自證漏盡名漏盡通，心解脫收；二知他漏盡名漏盡通，慧解脫攝。體性如是。

Next, the fifth section distinguishes the six superknowledges in relation to the two liberations. The two liberations are: first, liberation through wisdom; second, liberation of the mind. The sūtras explain two kinds of two liberations. The first meaning: severing the bonds of craving and having the concentrated mind attain mastery is named liberation of the mind; severing ignorance and having wisdom be unhindered is named liberation through wisdom. Hence the sūtra says: 'Severing delusion is the clarity of wisdom; removing craving is liberation of the mind.' The *Vimalakīrti* states: 'Eternally extinguishing delusion and craving gives rise to clarity and liberation.' This also corresponds to this section. In this section, all six superknowledges are subsumed by liberation through wisdom, because they are wisdom. Liberation of the mind is merely that upon which the six superknowledges rely; it is the cause of the six superknowledges, not the primary essence of the superknowledges. The second meaning: as stated in the *Nirvāṇa Sūtra*, severing all inborn defilements and bonds so that the true mind emerges from obscuration is named liberation of the mind. That text says: 'Because sensual desire, anger, and delusion are eternally extinguished, it is named liberation of the mind.' Therefore we know that severing inborn defilements and bonds is liberation of the mind. Furthermore, that text says: 'The original nature of this mind is not joined with sensual desire, anger, and delusion. It is like the sun and moon: although covered by smoke, clouds, dust, mist, and the like, they are not joined with those five cataracts. Because they are not joined, the Buddhas and bodhisattvas eternally destroy sensual desire, which is named liberation of the mind.' Therefore we know that the emergence of the true mind from the obscuration of defilements is liberation of the mind. Severing ignorance regarding phenomenal events and illuminating all phenomena without hindrance is named liberation through wisdom. Therefore that text says: 'Unobstructed regarding what is known in all phenomena is named liberation through wisdom.' In this section, the six superknowledges are subsumed by the two liberations. What are the characteristics of this subsumption? The previous five superknowledges are subsumed by liberation through wisdom. Hence the *Nirvāṇa Sūtra* says: 'Due to liberation through wisdom, what was not heard in the past is now heard; what was not seen in the past is now seen; what was not reached in the past is now reached.' It should also say that what was not known in the past is now known, but the text abbreviates and does not specify it. Hearing what was not heard is the superknowledge of the divine ear; seeing what was not seen is the superknowledge of the divine eye; reaching what was not reached is the body superknowledge; knowing what was not known is the two superknowledges of others' minds and past lives. In the superknowledge of the exhaustion of taints, the meaning encompasses both: first, personally realising the exhaustion of taints is called the superknowledge of the exhaustion of taints, subsumed by liberation of the mind; second, knowing another's exhaustion of taints is called the superknowledge of the exhaustion of taints, subsumed by liberation through wisdom. Such is their essential nature.