瑜伽師地論略纂 16.17

16.17

論云「若順決擇分所攝受空、無願、無相解脫門所顯靜慮，當知第四」者，即是出世間定也。決擇分是有漏，空等解脫門是見道無漏，由決擇分故，得有空等，故言所攝受。決擇分中雖有空等，不名解脫門。何以知者？如《顯揚》第二云：言解脫門唯是無漏之修，故如舉擇分能引發，取所攝受無漏者也。即為依彼緣得故，修決擇分也。依者，志求依，即為求彼，以所求為依也，乃至第一、為得近分故修等。又即決擇分中，空等作出世間解脫行，故言第四、出世間定。從果行解為名，故言解脫門。此中，初是大義，後為汎解。

Regarding the treatise stating: "If it is the dhyāna manifested by the doors of liberation—emptiness, signlessness, and wishlessness—subsumed by the aids to penetration (nirvedhabhāgīya), it should be known as the fourth": this is the supramundane concentration. The aids to penetration are with-outflows, whereas the doors of liberation such as emptiness are the undefiled [path] of the darśanamārga. Because of the aids to penetration, one is able to attain emptiness and the like; hence it is said to be 'subsumed'. Although emptiness and the rest exist within the aids to penetration, they are not named doors of liberation. How is this known? As the second fascicle of the Prakaraṇāryavācā says: the term 'doors of liberation' refers solely to undefiled cultivation; hence, as the aids to penetration can induce them, one takes what is subsumed as undefiled. That is, in order to attain them by relying on that condition, one cultivates the aids to penetration. 'Relying' means relying on the aspiration to seek; that is, to seek them, taking what is sought as the reliance, up to the first, cultivating for the sake of attaining the threshold, and so on. Furthermore, within the aids to penetration, emptiness and the rest perform the supramundane practice of liberation; hence it is called the fourth, the supramundane concentration. Being named after the understanding of the practice of the fruit, they are called doors of liberation. Herein, the first is the essential meaning, while the latter is a general explanation.