瑜伽論記 4.247

4.247

淨解脫身作證具足住者，淨者第四靜慮中離八種障，捨念圓滿清白名淨，此觀通觀淨不淨境，顯揚說：淨者一向意解思惟淨妙色者。基云：隨轉理門，或依彼觀相待相入故後成一味淨色為論。對法論說：於內淨不淨色展轉相待等故。解脫者，謂能解脫淨不淨變化生起煩惱障，此即變化時加行功用名為煩惱障礙心，故前二解脫隨於一事變化之障，此所解脫淨不淨中所有變化加行功用極自在障。身者意身。作證者，由於智斷得作證故，諸根得境唯身根親合身與證名。

Regarding "the pure liberation, realizing it with the body and fully abiding in it": "Pure" means that in the fourth dhyāna one is free from the eight kinds of faults, and equanimity and mindfulness are perfected, pure and bright, so it is called "pure." This contemplation comprehensively contemplates both pure and impure objects. The Xianyang says: "'Pure' means exclusively conceptualizing and reflecting on pure, subtle forms." Ji says: This is an accommodating provisional presentation; or it is based on that contemplation mutually depending and interpenetrating, so that subsequently it constitutes a single flavor of pure form. The Abhidharmasamuccaya says: "Because internal pure and impure forms are mutually dependent on each other, etc." "Liberation" means being able to be liberated from the defilement-hindrance that arises regarding pure and impure transformations; this is the effortful exertion during transformation, which is called defilement that hinders the mind. Thus, whereas the first two liberations [free one from] the hindrance to transformation in any single thing, this [third liberation] liberates from the hindrance to ultimate mastery over effortful exertion in transformations among all pure and impure things. "Body" means the mental body. "Realizing" means realizing it by virtue of knowledge and abandonment; among the faculties apprehending their objects, only the body faculty makes direct contact, so "body" and "realization" are conjoined in name.