[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 3.35 # 妙法蓮華經玄贊 3.35 妙法蓮華經玄贊 3.35 - **Language:** Classical Chinese ### [3.35](https://indike.org/pramana/in.bauddha.taisho.1723.3.35) 解脫，謂八解脫，以三門分別：一列名字，二顯行相，三出體性。列名字者，依《瑜伽》第十二、十五、七十三，〈攝事分〉第四，并《對法》十三，《顯揚》第四、第二及第二十，《菩薩藏經》第四等說：一有色觀諸色解脫，二內無色想觀外諸色解脫，三淨解脫身作證具足住，四空無邊處解脫，五識無邊處解脫，六無所有處解脫，七非想非非想處解脫，八想受滅解脫身作證具足住。顯行相者，《俱舍》第二十九說，內有色想觀外諸色名初解脫，內未伏除見者色想，觀外諸色以為不淨，名觀外色。今則不然，准《對法》文，初修業者，身在欲界已離欲界欲，未依無色定伏除見者色想，未離色界欲故。若久習業已離色界欲，見者色想安立現前，而觀欲界一切所有內外諸色作光明想，由前三解脫引發勝處、遍處等故，即觀勝處所攝少多等色作光明想，由除變化障故作光明想，不除貪欲故不作不淨想。《瑜伽》唯云未得無色定，未離色界染，觀外諸色，是初解脫者，唯依初業說故。第二解脫，《俱舍論》說，內已伏除見者色想，唯觀外境而為不淨，名內無色想觀外諸色。大乘不然，准《對法》云「久習業者，已依無色定伏除見者色想，初習業者見者無色想安立現前，而觀外色作少多等想，不同於初觀內外色皆作光明，未自在故。」今此唯觀已離欲色作少多等名觀外色，已離染故立以外名，觀心漸勝故稍略觀。故《瑜伽》云「又不思惟彼想明相，但於外色而作勝解，即觀少多等不作光明等，若於是處已得離欲說彼為外，故唯觀彼已離染色名之為外。又由初解脫觀色不言外，其內有色亦不言內，通緣內外根塵等色作光明想，故今此第二內有色，有根等色故，其觀外色，唯觀外塵作少多等，不緣根等作少多等故。」《瑜伽》又云「無色界定不現在前者，此說觀外色不依無色定，無色定不能緣外色故，或已離色界欲，不依無色定伏除色想，但依色界定，見者無色想而現在前，故作是說。」上二解脫初作光明想，後作少多想，初寬後狹兩觀有殊。《顯揚》二十說，此二解脫除變化障，為於變化得自在故。變化既通，四靜慮有故，初二解脫通依四靜慮，初作多依，初二定有但在根本非近分地，彼欣趣脩都無通果，此容預脩有通果故，不同《俱舍》初二靜慮能除欲界初靜慮中顯色貪故作不淨觀。第三解脫，《俱舍論》說，清淨相轉作淨光明鮮，行相轉故，唯第四靜慮離八災患心澄淨故，餘地雖有相似解脫而不建立，非增上故。今者大乘謂如有一已得捨念圓滿清白，以此為依修習清淨聖行圓滿，於內淨不淨諸色已得展轉相待想、展轉相入想、展轉一味想，是第三解脫行相，謂待諸淨色，於餘色中謂為不淨，非不相待，若唯見一類淨與不淨二覺無故，是名初想。又於淨中不淨性所隨入，於不淨中淨性所隨入，由於被障薄皮所覆，共謂為淨之中現有三十六種不淨物故，是第二想。如是展轉，總一切色合為一味清淨想解，是第三想，乃名成就。唯第四靜慮地有捨念淨故，論說超過諸苦樂故，一切動亂已寂靜故，善磨瑩故，餘地不然故唯第四，此亦內無色想而觀外色。由前已說故略不論，而立異稱。 > "Liberation" refers to the eight liberations, distinguished under three headings: first, enumerating the names; second, elucidating their operational modes (ākāra); third, presenting their essential nature. As for enumerating the names, according to fascicles 12, 15, and 73 of the \*Yogācārabhūmi\*, fascicle 4 of the \*Vastu-saṃgrahaṇī\*, fascicle 13 of the \*Abhidharmasamuccaya-bhāṣya\*, fascicles 4, 2, and 20 of the \*Xianyang\*, and fascicle 4 of the \*Bodhisattvapiṭaka-sūtra\*, they are: (1) having form, one contemplates forms—the liberation; (2) inwardly devoid of the perception of form, one contemplates external forms—the liberation; (3) the pleasant liberation, bodily realized, dwelling in its accomplishment; (4) the liberation of the sphere of boundless space; (5) the liberation of the sphere of boundless consciousness; (6) the liberation of the sphere of nothingness; (7) the liberation of the sphere of neither-perception-nor-non-perception; and (8) the liberation of the cessation of perception and feeling, bodily realized, dwelling in its accomplishment. As for elucidating the operational modes: Fascicle 29 of the \*Kośa\* says that inwardly having the perception of form while contemplating external forms is named the first liberation; internally not having subdued the seer's perception of form, one contemplates external forms as impure—this is termed contemplating external forms. Here, however, it is not so: according to the text of the \*Abhidharmasamuccaya\*, for a beginner, their body is in the desire realm, already free from desire-realm desires, but they have not yet relied on formless concentration to subdue the seer's perception of form, because they are not yet free from form-realm desire. If one is long-practiced, already free from form-realm desire, the seer's perception of form is established and manifests, yet one contemplates all inner and outer forms in the desire realm, forming the perception of light. Because the first three liberations give rise to the abhibhv-āyatanas, kṛtsnāyatanas, etc., one immediately contemplates the small, great, and other forms subsumed under the abhibhv-āyatanas, forming the perception of light. Because one eliminates the hindrance to transformations, one forms the perception of light; because one does not eliminate lustful desire, one does not form the perception of impurity. When the \*Yogācārabhūmi\* says only that not having obtained formless concentration and not being free from form-realm defilement, one contemplates external forms as the first liberation, this is said solely with reference to the beginner. For the second liberation, the \*Kośa\* says that inwardly having already subdued the seer's perception of form, one solely contemplates the external sphere as impure—this is called inwardly devoid of the perception of form, contemplating external forms. In the Mahāyāna it is not so; according to the \*Abhidharmasamuccaya\*: "For one long-practiced, having already relied on formless concentration to subdue the seer's perception of form, or for a beginner, the seer's non-form perception is established and manifests, yet one contemplates external forms forming notions of small, great, etc., unlike the first where one contemplates both inner and outer forms forming \[the notion of\] light, because one is not yet sovereign." Here, one solely contemplates forms from which desire has already been abandoned, conceiving them as small, great, etc., which is called contemplating external forms; because defilement has already been abandoned, it is designated with the name "external"; because the contemplating mind becomes gradually superior, it contemplates somewhat more concisely. Therefore the \*Yogācārabhūmi\* says: "Furthermore, one does not reflect on the luminous characteristic of that perception, but merely forms a resolute conviction regarding external forms, namely contemplating small, great, etc., without producing \[the notion of\] light and so forth. If one has already attained dispassion toward a state, that state is called external; therefore, solely contemplating those forms from which defilement has already been abandoned is named external. Moreover, because the first liberation does not state 'external' when contemplating forms, and its internal possession of form does not state 'internal' either, it generally takes inner and outer sense faculties, sense objects, and other forms as objects, forming the perception of light. Therefore, here in this second one, internally there is form because of the presence of the sense faculties and other forms; as for its contemplating external forms, it solely contemplates external sense objects as small, great, etc., without taking the sense faculties and the like as objects to form notions of small, great, etc." The \*Yogācārabhūmi\* also says: "That formless realm concentration does not manifest means: this states that contemplating external forms does not rely on formless concentration, because formless concentration cannot take external forms as objects; or, having already abandoned form-realm desire, one does not rely on formless concentration to subdue the perception of form, but merely relies on form-realm concentration, so that the seer's perception of non-form manifests—hence it is stated thus." The above two liberations initially form the perception of light and later form the perception of small and great; the first is broad and the latter narrow, so the two contemplations differ. Fascicle 20 of the \*Xianyang\* says that these two liberations eliminate the obstacle to transformation, in order to attain mastery over transformation. Since transformation is pervasive and present in all four dhyānas, the first two liberations can be based on all four dhyānas. The initial practice mostly relies on the first two dhyānas, existing only in their fundamental stages (maula) and not in the preparatory stages (sāmantaka); for their cultivation motivated by aspiration completely lacks fruitional supernormal power (abhijñā-phala), whereas this cultivation carried out at leisure possesses fruitional supernormal power. This differs from the \*Kośa\*, where the first two dhyānas can eliminate greed for visible form in the desire realm and the first dhyāna, and thus one practices the contemplation of impurity. Regarding the third liberation, the \*Kośa\* says that pure marks turn into pure, luminous, fresh operational modes; hence, it is only in the fourth dhyāna, which is free from the eight afflictions, that the mind is clear and pure. Although other stages have similar liberations, they are not established as such, because they are not supreme. Now, according to the Mahāyāna, it means that if someone has already attained upekṣā and smṛti that are completely pure and immaculate, relying on this to cultivate the pure noble practices to perfection, they have already attained with respect to inner pure and impure forms the perception of mutual relativity, the perception of mutual interpenetration, and the perception of a single taste. This is the operational mode of the third liberation: namely, relative to pure forms, one regards other forms as impure, not without relativity, for if one saw only a single category, the two cognitions of pure and impure would not exist—this is called the first perception. Moreover, within the pure, the nature of impurity penetrates; within the impure, the nature of purity penetrates; because enveloped by thin obscuring skin, within what is commonly called pure there are thirty-six kinds of impure substances present—this is called the second perception. Interpenetrating like this, subsuming all forms together into a single taste of pure conceptual understanding—this is the third perception, and only then is it called accomplishment. Only the stage of the fourth dhyāna possesses purity of upekṣā and smṛti, because the treatises state that it transcends all suffering and pleasure, all agitation has been stilled, and it is well polished and refined; other stages are not so, hence it is only the fourth. This, too, inwardly lacks the perception of form and contemplates external forms. Since this was already stated earlier, it is briefly not discussed here, and a distinct name is established. > — English (machine translation) (machine translation) - [Previous: 3.34](https://indike.org/pramana/in.bauddha.taisho.1723.3.34) - [Next: 3.36](https://indike.org/pramana/in.bauddha.taisho.1723.3.36) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1723.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.3.35) — English, machine translation ## Linked texts (1) - [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861.4.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.3.35](https://indike.org/pramana/in.bauddha.taisho.1723.3.35) · Pramāṇa