瑜伽師地論略纂 5.54

5.54

內無色想觀外諸色者，彼小乘說內已伏除色想，名內無色想；唯觀外境，名觀外色。今此論說已依無色定離色界染，名內無色想；即此諸色已出染故，名之為外，觀此為境，名觀外色。上二言觀者，於諸色中，為變化自在故，意解思惟，顯示彼想故。解脫者，謂能解脫變化障故。依《對法》說，內謂內身，已依無色定伏除見者色想，名內無色，與此不同。　淨解脫身作證具足住者，淨者，謂第四靜慮中離八種障，捨念圓滿清白名淨，此觀通觀淨不淨境。《顯揚》說淨者，一向意解思惟淨妙色者，隨轉理門，或依彼觀相待相入故，後成一味淨色為論。《對法論》說：於內淨不淨色展轉相待等故。　解脫者，謂能解脫淨不淨變化生起煩惱障，此即變化時加行功用名為煩惱，障礙心故。前二解脫，隨於一事變化之障；此所解脫，淨不淨中所有變化加行功用極自在障。　「身」者，意身。　「作證」者，由於智斷得作證故，諸根得境，唯身根親合，身與證名。前二解脫，意解思惟尚疎遠故，與其觀名；此第三解脫，除障最勝，名身作證。故《對法》說，此八種名聖住，諸聖所住故。然諸聖者多住第三、第八，此二勝故，於二界中，各在邊故。世尊經中，說身作證於色、無色障斷無餘證得轉依，勝餘六故。　「具足住」者，是第四靜慮根本圓滿，第八亦爾，有頂圓滿。餘名可解。

Regarding 'Internally devoid of the perception of form, one contemplates external forms': that Hīnayāna says that internally one has already subdued and eliminated the perception of form, which is called 'internally devoid of the perception of form'; contemplating only external objects is called 'contemplating external forms'. Now this treatise says that having already relied on formless concentrations to become free from the defilement of the form realm is called 'internally devoid of the perception of form'; because these forms have already emerged from defilement, they are called 'external', and contemplating them as objects is called 'contemplating external forms'. The word 'contemplates' in the above two refers to conceptual reflection and the manifestation of those perceptions among forms in order to achieve mastery in transformation. 'Liberation' means being able to be liberated from the obstacles to transformation. According to the Abhidharma[samuccaya], 'internal' refers to the internal body; having relied on formless concentrations to subdue and eliminate the viewer's perception of form is called 'internally devoid of form', which differs from this. Regarding 'The pure liberation, which one personally realizes with the body and fully abides in': 'pure' means that in the fourth dhyāna, free from the eight kinds of faults, equanimity and mindfulness are complete and immaculate, which is called 'pure'; this contemplation universally contemplates both pure and impure objects. The Prakaraṇāryavācā explains 'pure' as unreserved conceptual reflection on pure and wondrous forms; this is a provisional pedagogical method, or it is discussed based on that contemplation's mutual dependence and mutual entry resulting ultimately in a single taste of pure form. The Abhidharmasamuccaya states: 'Because regarding internal pure and impure forms they mutually depend on each other,' and so forth. 'Liberation' means being able to be liberated from the affliction-obstacles to generating pure and impure transformations; this refers to the preparatory effort at the time of transformation being called 'affliction', because it obstructs the mind. The preceding two liberations concern the obstacle to transformation with respect to a single matter; that which is liberated here is the obstacle to supreme mastery in the preparatory effort of all transformations among pure and impure. 'Body' refers to the mental body. 'Personally realizes' means that because one attains realization through wisdom and abandonment, among the various sense faculties attaining their objects, only the body faculty directly contacts them, so 'body' is designated alongside 'realization'. In the preceding two liberations, conceptual reflection is still somewhat distant, so they are designated with 'contemplation'; this third liberation is supreme in eliminating obstacles, so it is called 'personally realizing with the body'. Therefore the Abhidharma[samuccaya] states that these eight are named 'noble abidings', because they are abided in by noble ones. However, noble ones mostly abide in the third and eighth, because these two are supreme, each standing at the boundary of the two realms. In the sūtras the World-Honoured One states that personally realizing with the body accomplishes the transformation of the basis by abandoning without remainder the obstacles of the form and formless realms, surpassing the other six. 'Fully abides' refers to the fundamental completion of the fourth dhyāna; the eighth is likewise the completion of the peak of existence. The remaining names can be understood.