四教義 6.9

6.9

七明不時解脫阿羅漢者，即是法行利根，名不動法阿羅漢也。所言不時解脫者，不動法人一向利根，因中用道，能一切時中隨所欲進修善業，不待眾具，故名不時解脫也。是人能不為煩惱所動，故名不動，是不退義，成就三智，謂盡智、無生智、無學智等見。能用重空三昧擊聖善法，以空捨空，空定故言能擊。是不動法阿羅漢亦有二種不同：一不得滅盡定，但名慧解脫；二若得滅盡定，即是俱解脫。若聞佛說三藏教門修緣念處，即發四辨，名無礙解脫，是名波羅蜜聲聞，能究竟具足一切阿羅漢功德也。問曰：是時、不時二人利鈍不同，云何並得俱解脫也？答曰：此簡鈍利，明有難易之殊，何關簡得與不得也？

Seventh, explaining the non-temporally liberated arhat: this is the sharp-rooted practitioner of Dharma, called the arhat of immovable nature. As for 'non-temporally liberated,' the person of immovable nature is entirely of sharp roots; exercising the path in the causal state, they can advance and cultivate good karma at all times according to their desires without waiting for the assembly of provisions; hence they are called 'non-temporally liberated.' This person cannot be moved by afflictions, hence 'immovable,' which means non-retrogression; they accomplish the three wisdoms, namely the wisdom of exhaustion, the wisdom of non-arising, and the views identical to non-learning wisdom. They can strike holy and good dharmas with the samādhi of doubled emptiness, relinquishing emptiness with emptiness; because of the stability of emptiness, they are said to be able to 'strike.' This arhat of immovable nature also has two different kinds: first, if they do not attain the absorption of cessation, they are merely called liberated through wisdom; second, if they attain the absorption of cessation, they are doubly liberated. If upon hearing the Buddha preach the gate of the Tripiṭaka teaching they cultivate object-oriented mindfulness, they then generate the four analytical knowledges and are called unhindered in liberation; they are called pāramitā śrāvakas, capable of fully perfecting all the merits of an arhat. Question: The temporal and non-temporal persons differ in sharpness and dullness; how can both attain double liberation? Answer: This distinguishes dull from sharp to explain the difference in difficulty and ease; how does it relate to whether they attain it or not?