妙法蓮華經玄贊 3.36

3.36

次四無色解脫，《俱舍論》說以四無色定善為性，非無記染，已解脫故，亦非散善性微劣故。近分解脫道亦得解脫名，無間不然，所緣下故，彼要背下地方名解脫，故多說根本者，近分非全故。今者大乘皆已離自地欲，依自根本地重觀自地境，思惟勝解，令障更遠，引生勝德。謂如有一於彼空處已得離欲，即於空處思惟勝解，是名空處解脫行相；於彼識處已得離欲，即於是識思惟勝解，是名識處解脫行相；於無所有處已得離欲，於識無邊處思惟勝解，是名無所有處解脫行相。空識二名，自地所緣行相為稱，無所有處以識無有為自地名，故於識處思惟勝解，於有頂地已得離染，更不於餘而作勝解，乃至遍於想可生處，即於是處而作勝解，無所有處名想可生處，今緣此無所有心心所名非想非非想處，故遍於此思惟勝解，至下當知。上說離染依無學說，故《瑜伽》云：「前七解脫於已解脫而生勝解，身證者得。」若依《唯識》有二師說，一云伏初定已上染得滅定，二云伏第四定已上染得滅定。無所有處已下染可有伏義，令障轉遠引生勝德；有頂一地定未能伏。故《瑜伽》第十二，空識二解脫，有說離自地染言。上之二地無說離自地染字，有學無學影略說故，唯在根本亦非近分。滅盡解脫大小俱說，即滅盡定而無行相，棄想、受故。然將入時有二行相，謂依非想非非想處及無相界想，初脩、久熟二入明故。

Next, regarding the four formless liberations, the *Kośa* says that they take the wholesome state of the four formless concentrations as their nature, and are not indeterminate or defiled, because they are already liberated; nor are they distracted wholesome states, because their nature is weak and inferior. The path of liberation of the preparatory stage also obtains the name of liberation; the uninterrupted path is not so, because its intentional object is inferior, for it must turn away from the lower stage to be called liberation; thus, they are mostly described as fundamental, because the preparatory stage is not complete. Now, according to the Mahāyāna, having all already abandoned the desire of their own stage, relying on their own fundamental stage they again contemplate the objects of their own stage, reflecting with resolute conviction so as to make obstacles further removed and induce superior virtues. That is: if someone has already attained dispassion toward that sphere of space, they immediately reflect with resolute conviction upon the sphere of space—this is called the operational mode of the liberation of the sphere of space. Having already attained dispassion toward that sphere of consciousness, they immediately reflect with resolute conviction upon that very consciousness—this is called the operational mode of the liberation of the sphere of consciousness. Having already attained dispassion toward the sphere of nothingness, they reflect with resolute conviction upon the sphere of boundless consciousness—this is called the operational mode of the liberation of the sphere of nothingness. The two names 'space' and 'consciousness' are designations derived from the intentional object and operational mode of their own stage; the sphere of nothingness takes the nonexistence of consciousness as the name of its own stage, hence one reflects with resolute conviction upon the sphere of consciousness. Having already attained dispassion toward the Summit of Existence, one no longer forms resolute conviction toward anything else, up to pervasively regarding the place where perception may arise, immediately forming resolute conviction toward that place; the sphere of nothingness is called the place where perception may arise, and now the mind and mental factors taking this nothingness as their object are named the sphere of neither-perception-nor-non-perception, hence one pervasively reflects with resolute conviction upon this, as will be understood below. The above explanation of abandoning defilement is spoken in terms of the aśaikṣa; hence the *Yogācārabhūmi* states: 'The first seven liberations produce resolute conviction toward what has already been liberated, and are obtained by bodily witnesses.' If relying on the *Vijñaptimātratā*, there are explanations from two masters: one says that subduing defilement of the first dhyāna and above yields the concentration of cessation; the second says that subduing defilement of the fourth dhyāna and above yields the concentration of cessation. Below the sphere of nothingness, defilement can admit of the meaning of being subdued, making obstacles further removed and inducing superior virtues; the single stage of the Summit of Existence cannot yet be subdued in its concentration. Therefore in the twelfth fascicle of the *Yogācārabhūmi*, for the two liberations of space and consciousness, there are words stating that one is free from the defilement of one's own stage. For the two stages above, there are no words stating freedom from the defilement of one's own stage, because śaikṣas and aśaikṣas are discussed elliptically; they are also only in the fundamental stages, not the preparatory stages. Regarding the liberation of cessation, both the Mahāyāna and Hīnayāna state that it is identical with the concentration of cessation, but lacks an operational mode, because perception and feeling have been cast aside. However, at the time of entering, it has two operational modes, namely relying on the sphere of neither-perception-nor-non-perception and the perception of the signless realm, because the two entries of initial cultivation and long familiarity are clear.