說無垢稱經疏 3.27

3.27

贊曰：懈怠者，心無所進。懶墮者，身語無進，初善不進、後惡唯增。靜慮者，色界四定。正念者，七種念等，如前已說。親能引定，故此合說。解脫，八解脫。以十門分別：一列名字、二顯行相、三出體、四釋名、五所緣境、六凡聖得、七離障別、八依身起、九二得異、十有無漏。今辨初四門，餘如章中說。列名者，依《瑜伽》第十二、十五、七十三，〈攝事分〉第二，《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「初習業者，已依無色定伏除見者色想久習業者，或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。」此唯觀彼已離欲色作少多等，名觀外色。已離除故，立以外名。觀心漸勝，故稍略觀。故《瑜伽》云「又不思惟彼相，但於外色而作勝解，即觀少多不作光明等。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，其內有色不言內，其所觀色亦不言外，通緣內外根塵等諸色作光明想故。」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。」上二解脫，初作光明想，後作少多等想。初後寬狹，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，但在根本、非近分地，彼欣趣修都無通果。此容預修，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。第三靜慮。《俱舍論》說「清淨相轉作淨光鮮行相轉故，唯第四靜慮離八災患，心證淨故。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淨白，以此為依，修清淨聖行圓滿，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，由於薄皮所䨱共謂為淨之中，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，唯在第四靜慮地，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。次四無色解脫，《俱舍論》說「以四無色定名為性，非無記染，非解脫故。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，即於虛空思惟勝解，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，即於是處應作勝解。無所有處名想生處，今緣此無所有心心所，名非想非非想，故遍於此思惟勝解，至下當知。上說離染，依無學說，故《瑜伽》言「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》第十一，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，雖在根本，亦非近分。滅盡解脫，大小乘俱說，即滅盡定。而無行相，棄想受故。然將入時有二行相，謂依非想非非想處想及無想界想，初修久熟，二入別故。出體性者，《俱舍論》說「前三無貪性，眷屬五蘊性。次四無色，定善為性。」第八滅定性，大乘之中七十三卷解五法中云，世間出世間正智為體。有漏者，以分別中世間正智為體。無漏者，即無分別智及後得智，唯慧為性。緣色非色及真如境，離諸定障、引生勝德，非餘能故。若相應體，初七以四蘊為性，眷屬五蘊性故。《對法》云「若定若慧，及彼相應諸心心所，無色界中許有定道無表色故。第八解脫，以二十二法厭心種子為體，即不相應行蘊所攝。」釋名者，初釋總名、後釋別名。總名者，《瑜伽》云「前七解脫，於已解脫而生勝解。七所觀法，多分要伏要斷彼地煩惱障染，方始修作，名已解脫。既今觀已解脫境，為除定障起神通功德而生勝解，故名解脫。其身證者，於有頂染定未能離，但除彼地所有定障，起無諍等諸功德故，故成解脫。」由此前言多分已離，不爾多言便為無用。第八解脫，棄背想受，故名解脫。前無間道，雖滅想受障，至滅盡定位方得解脫名。由入滅定時，暫棄背想受障，所求今滿足故，立解脫名。非時方始解脫定障，先已離故，亦解亦脫。八者，是數，帶數釋也。次釋別名。初有色觀諸色解脫者，《瑜伽》云「由二因緣，名為有色，謂生欲界得色界定故，又於有光明而生勝解故。」此觀欲界於勝處所制少多好惡劣勝等色作光明想故，但名有色觀諸色，不言內有色觀外色，其有色非唯內故、諸所觀非唯外故。即外之色觀及有色之觀外色，皆依主釋也。內無色想觀外色者，由二因緣，名內無色想。一者謂已證得無色等至，亦自了知得此定故；先依空處定，已離色界染故。《顯揚》云「內無色想者，依無色定意解思惟故，二者不思惟內光明想故，名內無色。」此言意顯已得空處內離色染，又自內心不作光明相，名內無色。此已離染色，名之為外故。《瑜伽》云「若於是色已得離欲，說彼為外，出於染故。即觀此色作少多等解，名觀外諸色故。」《瑜伽》云「又不思惟彼想明相，但於外色而作勝解。」此說不作光明色觀，但作少多好惡等解。初四勝處有色無色，各別觀色若少若多。此總觀外少多好惡等故，與勝處別。外諸色之觀及內無色之觀外色，亦皆依主。內無色時，必須得空處等定，正觀外色。作勝解時，唯依色定，不依無色，無色不能觀於諸色少多等故。故《瑜伽》云「無色界定不現在前。」淨解脫身作證具足住者，《瑜伽》云「已得捨念圓滿清白，以此為依，修習清白聖行圓滿，名淨解脫。」此說第四靜慮中，離尋、伺、喜樂三地障故，捨念圓滿清白名淨故。《瑜伽》云「謂已超過諸苦樂故、一切亂動已寂靜故、善摩瑩故、離淨不淨變化障故，名為解脫。」此亦內無色而觀外色，作淨不淨相待相入一味淨想。由前已說內無色言，所以今略。既略於內，故亦略於觀外色等，但言淨解脫。《顯揚論》說「一向意解思惟淨妙者，隨轉理門。或依彼觀成滿之時，展轉一味，唯觀淨想，故作是說。身作證者，於此住中，一切賢聖多所住故。身者意身。作證者，由於智斷得作證故。諸根得境，唯身根親，今勝餘根故，獨得證名，故此亦如是。」前二解脫，意解思惟尚疎遠故，與其觀名。今此解脫，除障最勝，聖意親取，名身作證。由此聖者多住於此及第八解脫，此二勝故、於二界中各在邊故。世尊經中說：身作證於色無色障斷無餘，證得轉依，勝餘六故。具足住者，第四靜慮根本圓滿，第八亦爾，九次第定得圓滿故。空無邊處解脫者，《顯揚》云「虛空者，謂色對治所緣境界。空其色故無邊者，十方諸相不可分別，名空無邊。處者，謂彼地中定等諸所依法能依行者，所緣虛空所依之處，名為處也。」欲色二界相狀易知，彼界難了，獨與處名。空無邊是境，處是能緣。空無邊之處，依主釋也。下皆准知。識無邊處者，謂緣無邊虛空之識。今緣此識而為境界，十方諸想不可知故，名識無邊。處即能緣，義如前說。無所有處者，謂於識上境界推求之時，無少所得，除無所有無別境界。由唯見此境極寂靜故，無所有此細超前觀，以上境無少所有少亦無故，餘義如前。非想非非想處者，非想者謂超過無所有想，無所有處猶有麁想故。非非想者謂於無所有處上境界推求之時，唯得緣無所有極細心心所，由唯見此極寂靜故。前無處有處，唯緣識處已上諸境少分亦無。此有頂地，唯緣無所有處能緣心心所，不同彼地有麁想故，名為非想；仍由有唯無此極寂靜心在故，名非非想。非者無也，非全無想故。餘義同前。想受滅解脫身作證具足住者，由想受二強勝於餘之心行故，厭患勞慮暫求止息。止息此時，要斷障得，名為解脫。為滅想受之解脫，依主釋也。上七解脫，皆持業釋。謂有色觀諸色即解脫，解脫障故，乃至非想非非想即解脫。亦可以別簡通，得依主釋，謂有色觀諸色之解脫。經等持者，九等持。平等持心至境名等持，即定也。此有九種，如前說。等至者，九等至，色四、無色四，及滅盡等至。由定前心折伏沈掉，心不高下，名等。所以今至途中安和之位，故名等至。或由定心折伏沈掉，至此平等安和之位，故名等至。此中等持、等至二法，攝一切盡。更舉勝定，顯皆安住，故復說言靜慮念等。正決擇者，無漏慧也。妄見者，一切不正見。惡慧者，一切邪推求及不正知。如其次第，配後三度。《唯識》等說六唯自利。今利他者，多分自利，迴即利他，不相違也。

The Commentary says: "Indolence" means the mind makes no progress. "Laxity" means that body and speech make no progress; initial wholesomeness does not advance, and subsequent unwholesomeness merely increases. "Dhyāna" refers to the four absorptions of the form realm. "Right mindfulness" refers to the seven kinds of mindfulness and so forth, as explained previously. Because it directly induces absorption, they are discussed together here. As for "vimokṣas", these are the eight vimokṣas. They are analyzed through ten aspects: first, listing their names; second, displaying their functional characteristics; third, identifying their intrinsic nature; fourth, explaining their names; fifth, their objective cognitive fields; sixth, attainment by ordinary beings versus noble ones; seventh, their differences in abandoning obstacles; eighth, the bodily bases upon which they arise; ninth, the distinction between the two types of attainment; tenth, whether they are sāsrava or anāsrava. Now the first four aspects are explained; the remaining ones are as discussed in the analytical section. As for listing the names: according to the twelfth, fifteenth, and seventy-third fascicles of the Yogācārabhūmi, the second fascicle of the Vastu-saṃgrahaṇī, the thirteenth fascicle of the Abhidharmasamuccaya-bhāṣya, the fourth, second, and twentieth fascicles of the Prakaraṇārya-śāsana, the fourth fascicle of the Bodhisattvapiṭaka-sūtra, and so forth, they are: (1) having form, one contemplates forms vimokṣa; (2) internally lacking the notion of form, one contemplates external forms vimokṣa; (3) the pure vimokṣa, having personally realized it bodily, abides fully; (4) the infinite space vimokṣa; (5) the infinite consciousness vimokṣa; (6) the nothingness vimokṣa; (7) the neither-notion-nor-non-notion vimokṣa; (8) the cessation of notion and feeling vimokṣa, having personally realized it bodily, abides fully. As for displaying their functional characteristics: the twenty-ninth fascicle of the Abhidharmakośa states that possessing the notion of form internally while contemplating external form is named the first vimokṣa. Internally, not yet having subdued and eliminated the notion of form of the perceiver, one contemplates external forms as impure; this is named contemplating external forms. Now according to our system, this is not so. Based on the text of the Abhidharmasamuccaya-bhāṣya, a beginner residing in the desire realm has already abandoned desire for the desire realm, but has not yet, relying on formless absorption, subdued and eliminated the perceiver's notion of form, because they have not yet abandoned desire for the form realm. If they are experienced practitioners, having already abandoned desire for form, the perceiver's notion of form is firmly established and manifest before them, yet they contemplate all inner and outer forms belonging to the desire realm, forming the notion of radiance. Because the preceding three vimokṣas induce the abhibhvāyatanas and kṛtsnāyatanas, they contemplate forms—limited, expansive, and so forth—subsumed under the abhibhvāyatanas, forming the notion of radiance. Because they eliminate obstacles to transformation, they form the notion of radiance; because they are not eliminating greed, they do not form the notion of purity. The Yogācārabhūmi says only that not having attained formless absorption and not having abandoned defilement of the form realm, contemplating external forms is the first vimokṣa, because it speaks solely based on beginners. Regarding the second vimokṣa: the Abhidharmakośa states that having internally subdued and eliminated the perceiver's notion of form, one contemplates only external objects as impure; this is named internally lacking the notion of form, contemplating external forms. The Mahāyāna is not like this. Based on the Abhidharmasamuccaya-bhāṣya, which states: "Beginners have already relied on formless absorption to subdue and eliminate the perceiver's notion of form; for experienced practitioners, either the perceiver's notion of formlessness is firmly established and manifest before them, and they contemplate external forms forming notions of limited, expansive, and so forth. It differs from the initial contemplation, where inner and outer forms are both made radiant because mastery has not yet been attained." This merely contemplates those forms from which desire has already been abandoned, conceiving them as limited, expansive, and so forth; hence it is called contemplating external forms. Because they have already been abandoned and removed, they are designated by the name "external". Because the contemplative mind gradually excels, it contemplates somewhat more concisely. Therefore the Yogācārabhūmi states: "Furthermore, one does not reflect on that characteristic, but merely generates resolute faith with regard to external forms—that is, contemplating them as limited or expansive, without making notions of radiance and the like. If one has already attained detachment from desire with respect to that realm, it is spoken of as external; therefore, only contemplating that form whose defilement has already been abandoned is designated 'external'. Moreover, in the first vimokṣa, contemplation of form is not said to be external: internally having form is not said to be internal, and the forms contemplated are also not said to be external, because it generally takes all forms—internal and external, sense faculties, sense objects, and so forth—to form the notion of radiance." Now here in this second, internally having form refers to possessing forms such as sense faculties; its contemplation of external forms contemplates only external objects as limited, expansive, and so forth, without taking the sense faculties and the like to form notions of limited, expansive, and so forth. The Yogācārabhūmi also states: "'Formless realm absorption is not manifest before one' means that this contemplation of external forms does not rely on formless absorption, because formless absorption cannot take external forms as its object." For the above two vimokṣas, the first forms the notion of radiance, and the second forms the notion of limited, expansive, and so forth. Between the earlier and the later, broad and narrow, the two contemplations differ. The twentieth fascicle of the Prakaraṇārya-śāsana states: "These two vimokṣas eliminate the obstacle to transformation, in order to attain mastery over transformation." Since transformation is common to all four dhyānas, the first two vimokṣas generally rely on the four dhyānas, yet only in their fundamental stages, not in their preliminary stages; those striving toward cultivation entirely lack fruitions of supernatural power, whereas this allows preparatory cultivation and possesses the fruitions of supernatural power. It is not like the Abhidharmakośa, where the first two dhyānas are capable of eliminating the desire realm, and in the first dhyāna, one cultivates the impure contemplation because of greed for visible colors. Regarding the third dhyāna: the Abhidharmakośa states, "Its activity proceeds with pure characteristics, proceeding with functional characteristics of pure radiance; only the fourth dhyāna is free from the eight calamities, and the mind realizes purity. Although other stages have similar vimokṣas, they are not established, because they are not supreme." Now in the Mahāyāna, this means: suppose someone has already attained the purity and clarity of perfected equanimity and mindfulness; relying on this, they bring pure noble conduct to completion, and toward inner pure and impure forms they have attained the notion of mutual relativity, the notion of mutual interpenetration, and the notion of mutual single flavor; this is the functional characteristic of the third vimokṣa. That is to say, relative to pure forms, one conceives other forms to be impure—they are not without relativity. If one saw only a single category, the two apprehensions of pure and impure would not exist; this is called the first notion. Furthermore, within the pure, the nature of impurity penetrates; within the impure, the nature of purity penetrates; because within what is covered by thin skin and commonly called pure, there actually exist thirty-six kinds of impure substances; this is the second notion. Interpenetrating like this, synthesizing all forms together into a single flavor of pure notion and understanding; this is the third notion. Only then is it called accomplished. It resides only in the fourth dhyāna stage, because there is the purity of equanimity and mindfulness; the treatise states that it transcends all suffering and pleasure, because all agitation is stilled, and because it has been well polished. The other stages are not so; hence it is only in the fourth. Here too, internally lacking the notion of form, one contemplates external forms; because this was already explained previously, it is omitted from discussion here, and a different designation is established. Regarding the next four formless vimokṣas: the Abhidharmakośa states, "They take the four formless absorptions as their nature; they are not indeterminate or defiled, because those are not vimokṣas. Nor are they uncollected wholesomeness, because their nature is weak and inferior. The vimokṣa-mārga of the preliminary stages also obtains the name of vimokṣa. The uninterrupted path is not so, because its object is lower; that must turn away from the lower stage before it is called vimokṣa. That the fundamental stages are mostly spoken of is because the preliminary stages are incomplete." Now in the Mahāyāna, having already abandoned desire for their own stage and relying on their own fundamental stage, they re-contemplate their own object, reflecting with resolute faith to make the obstacles still further removed and induce superior virtues. That is to say, suppose someone has already attained detachment from desire with respect to that space station; they then reflect with resolute faith upon space: this is called the functional characteristic of the space station vimokṣa. Having already attained detachment from desire with respect to that consciousness station, they then reflect with resolute faith upon this consciousness: this is called the functional characteristic of the consciousness station vimokṣa. Having already attained detachment from desire with respect to the nothingness station, they reflect with resolute faith upon the station of infinite consciousness: this is called the functional characteristic of the nothingness station vimokṣa. The two names "space" and "consciousness" take the functional characteristics of their own stage's object as their designation; the nothingness station takes consciousness being non-existent as the name of its own stage, and therefore reflects with resolute faith upon the station of consciousness. Having already attained detachment from defilement with respect to the summit of existence, one no longer forms resolute faith regarding anything else, up to: everywhere notions can arise, precisely in that place one should form resolute faith. The nothingness station is called the place where notions arise; now taking this mind and mental factors of nothingness as object is called neither-notion-nor-non-notion; hence one reflects with resolute faith pervading this, as will be understood below. The above explanation of abandoning defilement is spoken based on those beyond training (aśaikṣa); therefore the Yogācārabhūmi says: "The first seven vimokṣas are attained by those bodily witnesses who generate resolute faith toward what has already been liberated." If based on the Vijñaptimātratāsiddhi, there are the explanations of two masters: one says that subduing the defilements of the first dhyāna and above, one attains the absorption of cessation; the second says that subduing the defilements of the fourth dhyāna and above, one attains the absorption of cessation. For defilements of the nothingness station and below, there can be the meaning of subduing them, making the obstacles further removed and inducing superior virtues. Because absorption cannot yet subdue the single stage of the summit of existence. In the eleventh fascicle of the Yogācārabhūmi, regarding the two vimokṣas of space and consciousness, there are words stating detachment from the defilement of their own stage; for the upper two stages, there are no words stating detachment from the defilement of their own stage, because those in training and those beyond training are spoken of through implicit complementarity; although in the fundamental stages, they are also not in the preliminary stages. As for the cessation vimokṣa: both the Mahāyāna and Hīnayāna state that it is the absorption of cessation. Yet it has no functional characteristics, because it abandons notions and feelings. However, upon being about to enter it, there are two functional characteristics: relying on the notion of the station of neither-notion-nor-non-notion, and the notion of the realm without notions; because the initial cultivation and long-accustomed maturity are two different entrances. Regarding identifying their intrinsic nature: the Abhidharmakośa states, "The first three have non-greed as their nature, and their retinues have the five aggregates as their nature. The next four formless ones have absorption-wholesomeness as their nature." Regarding the nature of the eighth, the absorption of cessation: in the Mahāyāna, the seventy-third fascicle explains among the five dharmas that it takes mundane and supramundane right knowledge as its nature. The sāsrava type takes mundane right knowledge within conceptual discrimination as its nature. The anāsrava type is non-conceptual wisdom and subsequent wisdom, taking exclusively prajñā as its nature. Taking form, non-form, and the realm of tathatā as its objects, it abandons the obstacles to absorption and induces superior virtues, which nothing else can do. As for their associated intrinsic nature: the first seven take four aggregates as their nature, because their retinues have the five aggregates as their nature. The Abhidharmasamuccaya-bhāṣya states: "Whether absorption or wisdom, and the minds and mental factors associated with them, avijñapti-rūpa of the path and absorption is admitted in the formless realm." The eighth vimokṣa takes the seeds of the mind of revulsion across twenty-two dharmas as its nature, being subsumed under the non-associated conditioning aggregate (citta-viprayukta-saṃskāra). Regarding explaining the names: first explaining the general name, and second explaining the specific names. As for the general name: the Yogācārabhūmi says: "The first seven vimokṣas generate resolute faith toward what has already been liberated." As for the phenomena contemplated by the seven, for the most part one must subdue or sever the defilement-obstacles of that stage before beginning to practice them; hence they are called "already liberated". Since one now contemplates the already liberated realm, generating resolute faith to eliminate absorption-obstacles and arouse the virtues of supernatural powers, they are called vimokṣa. Bodily witnesses cannot yet definitively abandon defilements of the summit of existence, but they merely eliminate all absorption-obstacles of that stage and arouse virtues such as non-strife; therefore it constitutes a vimokṣa. Because of this, it was previously said that "for the most part they are already abandoned"; otherwise the word "mostly" would be useless. The eighth vimokṣa turns away from and abandons notions and feelings; hence it is called vimokṣa. The preceding uninterrupted path, although destroying the obstacles of notions and feelings, only obtains the name of vimokṣa when reaching the stage of cessation. Because upon entering the absorption of cessation, one temporarily turns away from and abandons the obstacles of notions and feelings, and what was sought is now fulfilled, the name of vimokṣa is established. It is not that only at that time does one begin to be liberated from absorption-obstacles, because they have already been abandoned previously; it is both understanding (jie) and liberation (tuo). "Eight" is a number, an analysis by numeral determinative compound (dvigu). Next is explaining the specific names. As for the first, having form, one contemplates forms vimokṣa: the Yogācārabhūmi says, "Due to two causes, it is named 'having form': being born in the desire realm, one attains the absorption of the form realm; and one generates resolute faith toward possessing radiance." Because this contemplation regards the forms belonging to the desire realm—limited, expansive, beautiful, ugly, inferior, superior, and so forth as mastered in the abhibhvāyatanas—forming the notion of radiance, it is merely named 'having form, one contemplates forms', without saying 'internally having form, one contemplates external forms', because having form is not solely internal, and the forms contemplated are not solely external. That is, contemplation of external forms, and contemplating external forms with form, are both tatpuruṣa compounds. As for internally lacking the notion of form, one contemplates external forms: due to two causes, it is named 'internally lacking the notion of form'. First, having realized formless meditative attainments, one also personally understands that one has attained this absorption; having previously relied on the space station absorption, one has already abandoned the defilements of the form realm. The Prakaraṇārya-śāsana says: "Internally lacking the notion of form means reflecting with mental resolution based on formless absorption." Second, because one does not reflect on the internal notion of radiance, it is named 'internally lacking form'. The intention of these words is to show that having already attained the space station, one is internally free from form defilement, and moreover one's own inner mind does not form the characteristic of radiance; this is named 'internally lacking form'. These forms whose defilement has already been abandoned are called 'external'; therefore the Yogācārabhūmi says: "If with respect to this form one has already attained detachment from desire, that is spoken of as external, because it has emerged from defilement." Contemplating these forms as limited, expansive, and so forth is named 'contemplating external forms'. Therefore the Yogācārabhūmi says: "Furthermore, one does not reflect on that notion's characteristic of radiance, but merely generates resolute faith toward external forms." This explains that one does not practice contemplation of forms as radiant, but merely forms resolutions of limited, expansive, beautiful, ugly, and so forth. The first four abhibhvāyatanas, having form and formless, separately contemplate forms as either limited or expansive. Here, by generally contemplating external [forms] as limited, expansive, beautiful, ugly, and so forth, it differs from the abhibhvāyatanas. Contemplation of external forms, and contemplating external forms with internal formlessness, are also tatpuruṣa compounds. When internally lacking form, one must attain absorptions such as the space station; when directly contemplating external forms and generating resolute faith, one relies solely on form absorptions and not on formless ones, because formless absorptions cannot contemplate forms as limited, expansive, and so forth. Therefore the Yogācārabhūmi says: "Formless realm absorptions are not manifest before one." As for the pure vimokṣa, having personally realized it bodily, abides fully: the Yogācārabhūmi says: "Having attained the completion and pure clarity of equanimity and mindfulness, relying on this, cultivating the completion of pure noble conduct is named pure vimokṣa." This refers to the fourth dhyāna, where, because of being free from the obstacles of the three stages of vitarka, vicāra, and prīti-sukha, equanimity and mindfulness are completely clear and pure, which is called 'pure'; therefore the Yogācārabhūmi says: "Because it has transcended all suffering and pleasure, because all agitation is stilled, because it is well polished, and because it is free from the obstacles to pure and impure transformations, it is called vimokṣa." Here too, internally lacking form, one contemplates external forms, forming notions of the pure and impure being mutually relative, mutually interpenetrating, and of a single flavor of purity. Because the words 'internally lacking form' were already stated previously, they are omitted here. Since they are omitted internally, the contemplation of external forms and the like are also omitted, and it is simply called 'pure vimokṣa'. The Prakaraṇārya-śāsana states: "Solely reflecting with mental resolution upon the pure and exquisite is an interpretive approach following conventional logic; or, based on the time when that contemplation is perfected and fulfilled, interpenetrating as a single flavor, it contemplates solely the notion of purity; hence it is stated in this way." As for "personally realizing it bodily": in this abiding, all worthy and noble ones mostly abide; "body" refers to the mental body. "Personally realizing" means that through wisdom and abandonment, personal realization is achieved. Among all sense faculties grasping objects, only the body faculty is direct; here, surpassing the other faculties, it uniquely attains the name "realization", and so it is here. In the preceding two vimokṣas, reflection with mental resolution is still distant, and so they are given the name "contemplation". Now this vimokṣa excels most in eliminating obstacles, and the noble mind directly grasps it; hence it is named "personally realizing it bodily". Due to this, noble ones mostly abide in this and in the eighth vimokṣa, because these two are superior and each stands at the limit of the two realms. The Bhagavat states in the sūtra: "The bodily witness abandons the obstacles of form and formlessness without remainder, realizing the transformation of the basis (āśrayaparivṛtti), surpassing the other six." As for "abides fully": the fundamental stage of the fourth dhyāna is perfected, and the eighth is also like this, because the nine successive absorptions are perfected. As for the infinite space vimokṣa: the Prakaraṇārya-śāsana says, "'Space' refers to the objective cognitive field taken as the antidote to form. Making forms empty, 'infinite' means that characteristics in the ten directions cannot be distinguished; hence it is called infinite space. 'Station' refers to all the dharmas upon which absorptions and the like rely in that stage, and the practitioner who relies upon them; the place upon which the contemplated space relies is called the 'station'." The characteristics of the desire and form realms are easy to know, whereas that realm is difficult to understand; hence it alone is given the name "station". Infinite space is the object; the station is the subject. "The station of infinite space" is a tatpuruṣa compound. The following should all be understood accordingly. As for the infinite consciousness station: it refers to the consciousness that takes infinite space as its object. Now taking this consciousness as its objective cognitive field, because all notions in the ten directions cannot be known, it is named infinite consciousness. "Station" is the subject, with the meaning as explained previously. As for the nothingness station: when investigating the object above consciousness, nothing whatsoever is found, and apart from nothingness there is no other object. Because one sees solely this object as extremely tranquil, this nothingness is subtler and transcends the preceding contemplation, because in the object above there is not even a slight existent, nor is there anything slight; the remaining meaning is as before. As for the station of neither-notion-nor-non-notion: "neither-notion" means transcending the notion of nothingness, because the nothingness station still has coarse notions. "Nor-non-notion" means that when investigating the object above the nothingness station, one only finds the extremely subtle mind and mental factors taking nothingness as object, because one sees solely this as extremely tranquil. The previous nothingness station takes exclusively the objects above the consciousness station without the slightest remnant. This summit of existence takes exclusively the subjective mind and mental factors of the nothingness station as object; differing from that stage's coarse notions, it is named "neither-notion"; yet because there still remains this extremely tranquil mind of mere nothingness, it is named "nor-non-notion". "Neither" means non-existent, for it is not completely without notion. The remaining meaning is the same as before. As for the vimokṣa of the cessation of notion and feeling, having personally realized it bodily, abides fully: because the two, notion and feeling, are stronger than other mental activities, feeling revulsion toward fatigue and distress, one temporarily seeks their calming. At this time of calming, one must sever obstacles to attain it; hence it is named vimokṣa. The vimokṣa for the cessation of notion and feeling is a tatpuruṣa compound. The above seven vimokṣas are all karmadhāraya compounds; that is, having form and contemplating forms is itself vimokṣa, because it is liberated from obstacles, and so on up to neither-notion-nor-non-notion being itself vimokṣa. Alternatively, using the specific to distinguish the general, they can be tatpuruṣa compounds, meaning the vimokṣa of having form and contemplating forms. In the sūtra, "samādhis" refers to the nine samādhis. Holding the mind equally to arrive at the object is named samādhi; that is, concentration. There are nine kinds of this, as explained previously. "Samāpattis" refers to the nine samāpattis: four of the form realm, four of the formless realm, and the samāpatti of cessation. Because the mind prior to absorption subdues sinking and agitation so that the mind neither rises nor sinks, it is called "equal" (samā). Thus, now arriving at a state of peace and harmony along the path, it is named samāpatti. Or, because the absorption-mind subdues sinking and agitation, arriving at this state of equal peace and harmony, it is named samāpatti. Here, the two dharmas of samādhi and samāpatti encompass everything exhaustively. Further adducing superior absorptions to show that one abides in all of them, it therefore speaks again of dhyāna, mindfulness, and so forth. "Right discernment" is anāsrava wisdom. "False views" are all incorrect views. "Bad wisdom" is all perverse investigation and incorrect knowing. In their respective order, these are matched with the last three pāramitās. The Vijñaptimātratā and other texts state that the six are solely for self-benefit. Now regarding benefiting others: they are mostly for self-benefit, but when redirected they immediately benefit others; there is no contradiction.