瑜伽論記 4.256

4.256

彼釋第二解脫云：謂內已伏見者色想是初業者，或現安立見者無色想是業滿者，俱解脫者所起解脫義準前說。又不思惟彼想明想但於外色而作勝解釋觀義，若於是色已得離欲說彼為外者，即此已離染色，出染故名之為外，觀此一切諸色為境，名觀外色不唯觀外塵名觀外色，若準對法內身名內，外塵名外，觀塵為境名觀外色，彼說內外二義乍同小宗，依無色定離內色染等與彼差別。上二解脫依俱舍說：初二靜慮能除欲界初靜慮中顯色貪故，彼不淨觀可作是說，今作光明相等。顯揚第二十說：此二除變化障，為於變化得自在故修二解脫，變化既通四靜慮有故，初二解脫通依四靜慮，同成實論，仍在根本非諸近分地，彼忻趣修都無通果，此容預修有通果故。

That [treatise] explains the second liberation, saying: Internally having suppressed the seer's notion of form refers to the beginner; or presently establishing the seer's notion of formlessness refers to one whose practice is fulfilled. The meaning of the liberation aroused by one liberated in both ways should be understood in accord with the previous explanation. Furthermore, "not reflecting on the mark of light of that notion, but merely forming resolute conviction regarding external forms" explains the meaning of contemplation. If with respect to forms one has already attained liberation from desire, those are called "external": these very forms whose defilement has been abandoned are called "external" because they have transcended defilement; contemplating all these forms as objects is called "contemplating external forms," and it is not merely contemplating external sense dust that is called "contemplating external forms." If one relies on the Abhidharmasamuccaya, the internal body is called "internal" and external sense dust is called "external"; contemplating sense dust as objects is called "contemplating external forms." Its statement of the two meanings of internal and external momentarily resembles the Hīnayāna school, but relying on the formless absorptions to abandon internal defilement of form, etc., differs from it. The above two liberations, according to the Kośa, [are taught because] the first two dhyānas can eliminate greed for visible colors in the desire realm and the first dhyāna; that can be said of the contemplation of impurity, whereas here one cultivates the mark of light, etc. Fascicle twenty of the Xianyang says: These two eliminate hindrances to transformation; for the sake of attaining mastery over transformation, one cultivates the two liberations. Since transformation is common to all four dhyānas, the first two liberations are commonly based on all four dhyānas, agreeing with the Tattvasiddhi-śāstra; they still abide in the fundamental states, not in the preparatory stages. Their cultivation out of aspiration produces no supernormal fruition at all, whereas this leisurely cultivation produces supernormal fruition.