解脫軍（Ārya-Vimuktisena，五、六世紀）是第一位注釋《現觀莊嚴論》的印 度論師，他的《現觀莊嚴論釋》成為後來《現觀莊嚴論》的注釋書必定參考之作。 因此要理解《現觀莊嚴論》系統的思想必須先從解脫軍的釋論開始。然而這釋論 沒有漢譯，只有藏譯。現代的翻譯：日譯只有翻譯第一章前面少部分；英譯雖是 完整，但翻譯並不很理想，經常疏忽解脫軍巧妙的說法。本文要討論的是解脫軍 釋論中一段相當困難的的釋文，這段釋文引起古今翻譯的困擾，至今尚未有令人 滿意的解讀方式。 這段釋文出現在解脫軍解釋菩薩階位的煖位與頂位之後。解脫軍自己以問難 的方式提出一個難題，這難題產生於煖位與頂位觀修的對境以及區分上。解脫軍 在答辯中舉了一個譬喻。在譬喻中由於解脫軍用了“hāra” 與“vihāra” 兩個艱澀的 詞語，造成譬喻意義不明朗。本文透過印度論書的文化以及印度文化背景，試圖 為這困難的段落提供可能的解讀方式，並探究其真正的意涵。

Ārya-Vimuktisena’s (fifth-sixth century) commentary on the Abhisamayālaṅkāra is the fundamental work for all later commentaries on the system of the Abhisamayālaṅkāra. His commentary is, therefore, indispensable to understanding the thought of this system. It is extant in Sanskrit editions and Tibetan translation. There are modern translations in Japanese and English. The former covers only the beginning portion of the first chapter and the latter is unsatisfactory, because it fails to reveal the skillful answers of Ārya-Vimuktisena on many occasions. This paper highlights Ārya-Vimuktisena’s skillfulness by discussing a difficult passage in this commentary. It occurs after Ārya-Vimuktisena’s explanation of the first two penetration factors of the bodhisattva, that is, the warmth and the peak stages. At this point, Ārya-Vimuktisena sets up an interlocutor to question the rationality in the naming of these two stages. Ārya-Vimuktisena answers with a metaphor, in which he uses two difficult terms, “hāra” and “vihāra”. This results in difficulties for ancient and modern translations. There are no solutions for this passage to date. This paper provides a solution and an interpretation of this passage based on Indian culture and the Indian exegetical tradition.