說無垢稱經疏 3.27

3.27

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.