瑜伽論記 4.258

4.258

次四無色解脫，皆已離自地欲，依根本地重觀自境，思惟勝解令障更遠引生勝德立解脫名。然今論文空識二解脫言離自地欲。後二不言離自地欲者，無學身中影略而說，準前應言離自欲故，若依有學等得不要離染故此不說。又空識處言思惟自地者，由彼二名自地為稱，無所有處以識無有為自地名，故於識處思惟勝解，有頂解脫亦然，下之三地名想生處，遍於此處思惟勝解唯在根本非近分地。

The next four formless liberations all have already abandoned the desire of their own stage; relying on the fundamental stage, they re-contemplate their own object, reflecting and forming resolute conviction so as to make the hindrances even more remote and induce superior virtues, establishing the name "liberation." However, the present treatise text, regarding the liberations of space and consciousness, speaks of abandoning the desire of their own stage, whereas the latter two do not speak of abandoning the desire of their own stage; this is elliptical phrasing with respect to an aśaikṣa, and in accord with the above it should say abandoning one's own desire. If based on śaikṣas and so on, it does not require abandoning defilement, hence this is not stated. Furthermore, the stations of space and consciousness speak of reflecting on their own stage because those two take their own stage as their designation; the station of nothingness takes the nonexistence of consciousness as the designation of its own stage, hence one reflects and forms resolute conviction with respect to the station of consciousness; the liberation of the Peak of Existence is also like this, with the lower three stages called the places where ideation arises, universally reflecting and forming resolute conviction with respect to this place, existing solely in the fundamental stage, not in the preparatory stage.