瑜伽論記 4.261

4.261

The twentieth [fascicle] of the Xianyang [lun] states that they directly eliminate six obstacles: First, the obstacle to transformative manifestation, eliminated by the first two [vimokṣas], because one becomes able to transform and manifest through contemplating illumination as exquisite and unobstructed, and attains mastery over [making things] few, many, and so forth. Second, the obstacle to the supreme dwelling in bliss in the present life, eliminated by the third [vimokṣa]. The Abhidharma[-samuccaya] states: it can sever the obstacle to transformative manifestations of pure and impure visible forms and the obstacle to the arising of afflictions therein—that is, the preparatory effort regarding the transformative manifestation of pure form is contrary to the transformative manifestation of impure form, and its nature is rigid, astringent, and indeterminate, which is termed affliction. Third, the obstacle to coming and going, eliminated by the fourth [vimokṣa]; because space is devoid of obstructive physical forms, having made this the expedient means, one enters the fundamental stages of the four dhyānas of the form realm, coming and going with mastery. Fourth, the obstacle to inducing supreme merits such as non-contention, eliminated by [the vimokṣa of] consciousness, because the essence of those merits is consciousness itself; having made this the expedient means, one arouses the fourth dhyāna to produce all those merits. Fifth, the obstacle of the taints and of existence: 'taints' refers to afflictions, and 'existence' refers to the peak of existence; these are the two dharmas of affliction and suffering in the formless realm, which are eliminated by the sixth and seventh vimokṣas—the sixth vimokṣa directly eliminates them, and the seventh vimokṣa eliminates them so that they are kept far away. Sixth, the obstacle to the most supreme dwelling in tranquility, eliminated by the eighth [vimokṣa], because the meditative attainment of cessation is the most supreme dwelling in tranquility. The fifteenth [fascicle] states that the latter five vimokṣas are only said to be able to induce the meditative attainment of the cessation of ideation and feeling: this is based on the state of full perfection, so there is no contradiction. Seventh, arising based on physical embodiment: the latter five vimokṣas arise in embodiments of all three realms, for it is accepted that the attainment of cessation can arise in the formless realm. Regarding the first three vimokṣas, one opinion holds that they arise only in the desire realm, by the power of teaching. This fascicle of the treatise states: 'Because of two causes and conditions it is called "having form," namely, being born in the desire realm.' Another opinion holds: this is not so; they arise across both realms. When first cultivating the vimokṣas, the kṛtsnāyatanas are the fruition, which must definitely be in the desire realm, according to the principle stated before; later, when fully perfected, the kṛtsnāyatanas are the cause and the vimokṣas are the fruition, so what prevents them from being subsequently produced in the form realm as well? How could one born in the form realm not be called 'having form' and thus not cultivate the supernormal powers? Eighth, the two modes of acquisition: in the embodiment of a Buddha or a pratyekabuddha (rhinoceros horn), all eight are acquired through detachment from desire; in other embodiments, they are all acquired through preparatory effort, because one must first be detached from the defilements of that stage and only then cultivate and acquire them. Ninth, tainted or taintless: in the Buddha's embodiment, they are entirely taintless; in other embodiments, the eighth is exclusively taintless, and the remaining seven are both tainted and taintless, because their nature spans both worldly and transmundane correct wisdom. This will be further distinguished in detail in the fifteenth [fascicle] below.