瑜伽論記 4.260

4.260

三出體性者，七十三說：五法之中，世間出世間正智為自性，有漏者分別中世間正智攝，無漏者即無分別智後得智攝，唯慧為性，緣色非色及真如境離諸定障引生勝德非餘能故，若相應體初七四蘊性，眷屬五蘊性，第八解脫二十二法滅盡定，以前所薰厭心種子為自體故，四諸緣境者，初二解脫以顯色相及真如相為所緣境，第三解脫以攝受相及真如相為所緣境，攝受相者於內淨不淨色展轉相待展轉相入展轉一味，如對法說：次四解脫各以自相及真如為境，初三解脫以色無色為境，次四解脫唯無色為境，為斷此障起此觀行，第八解脫無所緣也，五凡聖得分別，有義：初七解脫通凡聖得，第八解脫唯聖得唯無漏故。七十二說：異生聖者同得初三。然有差別，內外二道通得無爽，除變化障得自在故。然瑜伽第十五云：初三解脫於一切色得自在故便能引發諸聖神通，不與一切異生共有者，彼論自說不還阿羅漢所作，不說異生不作初三。次四解脫，對法論說聖弟子所得者，若得意者聖之弟子異生亦得。有義：唯前三通內外道凡聖皆得，論唯說此異生得故，後五唯聖得論說聖之弟子不說異生故，六、離障差別。

Third, setting forth the essential nature: Fascicle seventy-three states: "Among the five dharmas, worldly and supramundane correct knowledge constitute its self-nature. The contaminated is subsumed under worldly correct knowledge within conceptual discrimination; the taintless is subsumed under non-conceptual knowledge and subsequently attained knowledge; it takes exclusively wisdom as its nature, because it takes form, non-form, and the object of tathatā as its referents, eliminates various meditative hindrances, and induces superior virtues, which cannot be done by anything else." As for their associated nature: the first seven are of the nature of the four aggregates, and their retinues are of the nature of the five aggregates; the eighth liberation is the cessation attainment of twenty-two dharmas, because it takes the seed of the mind of revulsion previously perfumed as its self-nature. Fourth, the various cognitive objects: the first two liberations take the mark of visible color and the mark of tathatā as their cognitive objects; the third liberation takes the mark of appropriation and the mark of tathatā as its cognitive objects. The mark of appropriation means that with respect to internal pure and impure forms, they are mutually dependent, mutually interpenetrating, and of a single mutual flavor, as the Abhidharmasamuccaya states. The next four liberations each take their own mark and tathatā as their objects. The first three liberations take form and the formless as their objects; the next four liberations take only the formless as their objects; in order to sever these hindrances, one gives rise to this contemplative practice. The eighth liberation has no cognitive object. Fifth, differentiation of attainment by ordinary beings and noble ones: One opinion holds that the first seven liberations can be attained by both ordinary beings and noble ones; the eighth liberation is attained only by noble ones, because it is exclusively taintless. Fascicle seventy-two says: "Worldlings and noble ones alike attain the first three." Yet there is a difference: internal and external paths both attain them without error, because by eliminating hindrances to transformation they attain mastery. However, Yogācāra fascicle fifteen says: "Because the first three liberations attain mastery over all forms, they can induce all noble supernatural powers, not shared with any worldling"—that treatise itself speaks of what is performed by non-returners and arhats, not that worldlings do not perform the first three. As for the next four liberations, the Abhidharmasamuccaya states they are attained by disciples of the noble one; if one grasps the intended meaning, disciples of the noble one and worldlings can also attain them. Another opinion holds: Only the first three are common to internal and external paths, attained by both ordinary beings and noble ones, because the treatise only says that worldlings attain these; the latter five are attained only by noble ones, because the treatise says "disciples of the noble one" and does not say worldlings. Sixth, differences in the abandonment of hindrances.