四教義 5.2

5.2

五明三種念處成三種羅漢者，一若單修性念處，成慧解脫羅漢；二共念處，成俱解脫羅漢；三緣念處，成無疑解脫羅漢。所以者何？性念處即是緣理之智慧，念處相應、發真無漏，即成慧解脫羅漢也。共念處共善五陰成就背捨乃至超越三昧、願智頂禪，如此助道共正道令，發真無漏，即得三明六通、具八解脫，成俱解脫阿羅漢也。若緣念處，即是緣佛言教所詮一切陰入界性，共二種念處、能觀所觀名義，若在禪定觀此名義，即發四無礙辨，名為無礙解脫大阿羅漢也。問曰：慧、俱之名乃是曇無德部，非數家所用也。答曰：三藏教同，俱用無咎。復次，《雜心》偈云：「慧解脫當知，不得滅盡定，若得滅盡定，當知俱解脫。」此偈明時不時，有慧、俱不同也。問曰：不應別說無礙解脫，九種羅漢無此名目。答曰：此出《智度論》，明欲結集法藏，集千羅漢，皆得共解脫、無礙解脫也。如辟支佛出無佛世，雖得緣覺道，具三明、八解脫、六通變化，以不聞佛說法故，不得四無礙辨。若欲報信、施之恩，但現十八變化。何況羅漢不聞佛說三藏教而能自發四辨無礙，解釋佛法無礙滯也！

Fifth, explaining that the three kinds of mindfulness accomplish three kinds of arhats: 1. If one solely cultivates mindfulness of dharmic nature, one accomplishes an arhat liberated through wisdom; 2. through shared mindfulness, one accomplishes an arhat liberated in both ways; 3. through object-oriented mindfulness, one accomplishes an arhat liberated without doubt. Why is this? Mindfulness of dharmic nature is the wisdom that takes principle as the object; when mindfulness is corresponding and develops the genuine untainted state, one accomplishes an arhat liberated through wisdom. Shared mindfulness joins with the wholesome five aggregates to accomplish the liberations up to the leap samādhi and the summit dhyāna of aspiration-knowledge; with these auxiliary paths joining the correct path to develop the genuine untainted state, one attains the three knowledges, six supernormal powers, and completes the eight liberations, accomplishing an arhat liberated in both ways. Object-oriented mindfulness takes as its object all natures of aggregates, bases, and elements expounded by the Buddha's verbal teachings, combining the names and meanings of the two kinds of mindfulness—the contemplator and the contemplated; if one contemplates these names and meanings within dhyāna, one develops the four unhindered knowledges, and is called a great arhat of unhindered liberation.
Question: The names "liberated through wisdom" and "liberated in both ways" belong to the Dharmaguptaka school, not what is used by the Abhidharma masters.
Answer: The Tripiṭaka teaching is the same; using both carries no fault. Furthermore, a verse in the *Miśrakābhidharma-hṛdaya* says: "One liberated through wisdom, you should know, does not attain the cessation attainment; if one attains the cessation attainment, you should know they are liberated in both ways." This verse clarifies that regarding timely and non-timely [liberation], there is the distinction between wisdom and both.
Question: One should not separately speak of unhindered liberation; the nine kinds of arhats do not have this designation.
Answer: This comes from the *Dà zhìdù lùn*, which explains that when wishing to compile the Dharma treasury, one thousand arhats were gathered, all of whom had attained shared liberation and unhindered liberation. Just as pratyekabuddhas arise in an era without a Buddha, and although they attain the pratyekabuddha path and are complete with the three knowledges, eight liberations, and the six supernormal transformations, because they have not heard the Buddha expound the Dharma, they do not attain the four unhindered knowledges. If they wish to repay the kindness of faithful offerings, they merely display the eighteen transformations. How much more so could an arhat who has not heard the Buddha expound the Tripiṭaka teaching spontaneously develop the four unhindered knowledges to explain the Buddha's Dharma without impediment or stagnation!