瑜伽師地論略纂 5.56

5.56

第三、辨相中，唯辨七解脫，後等至門方釋第八故。　「謂生欲界」等者，釋有色義。此說初修未離色染。若「已離」者，見者色想安立現前，名為有色。　彼於如是所解脫中而生解脫者，釋解脫義。其所觀色，於欲界欲所解脫中，已得解脫故。　「即於欲界諸色以有光明想作意思惟」等者，此明觀義。不同小乘作不淨想，今此說觀光明想故。有二因緣故，名為有色：一、生欲界，得色界定故；二、於光明而作勝解故。　「欲界諸色，於諸勝處所制少色」等者，此答所觀色即勝處境，初勝解想而觀之故。「若好若惡」等者，此答行相。前三解脫引勝處、遍處、諸聖神通，後四解脫隨應能引無諍等功德。　「謂生欲界，已離色界欲」者，此釋內無色想義，先依空處定，已離色界染故。《顯揚論》說：內無色想者，依無色定，意解思惟故。　「無色界定不現在前」者，釋觀外諸色義。無色不能觀諸色故，依色界定現觀外諸色故，無色定不現在前。上說未得無色定，未離色界欲，外觀諸色，名初解脫；已得無色定，已離色界欲，觀外諸色，名第二解脫者，此依初業說，由俱解脫者定得初解脫故。若先不入無色定，未伏除見者色想，作光明想而觀諸色，是初解脫。若先入無色定，已伏除見者色想，不思惟光明想，但觀外色中好惡等，是第二解脫，故此中言又不思惟彼所想之明想。觀漸成故，但於外色而生勝解，由此俱解脫者亦成初解脫故。《對法》解初解脫云：於內未伏除見者色想，即初習業者；或現安立見者色想，即業滿者。俱解脫等所起解脫，於其內身雖已離欲，安立色想而現在前，觀於外色故。　彼釋第二解脫云：謂內已伏見者色想，是初業者；或現安立見者無色想，是業滿者。俱解脫等所起解脫義，准前說。　「又不思惟彼想明想，但於外色而作勝解」者，釋觀義。若於是色已得離欲，說彼為外者，即此已離染色，以出染故，名之為外。觀此一切諸色為境，名觀外色，不唯觀外塵名觀外色。若准《對法》，內身名內，外塵名外，觀塵為境，名觀外色。彼說內外二義，乍同小宗，依無色定離內色染等，與彼差別。上二解脫，依《俱舍》說：初二靜慮能除欲界初靜慮中顯色貪故。彼不淨觀可作是說，今作先明想等。《顯揚》第二十說：此二除變化障，為於變化得自在故，修二解脫。變化既通四靜慮有，故初二解脫通依四靜慮，同《成實論》，仍在根本，非諸近分地。彼忻趣修都無通果，此容預修有通果故。　淨解脫中，「已得捨念圓滿清白」者，此釋淨義。一剎那中，離過名清，相續離過名白。　「以此為依，修習清淨聖行圓滿，由此名淨」者下，以三義釋此淨名。此淨解脫唯第四定，此中說得捨念淨故、復已超過諸苦樂故、亂動靜故、善磨瑩故，餘地不然，故唯第四根本，非近分。此亦內無色而觀外色，由前已說，故此略之。　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，准前應言離自欲故。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。上已依論三門分別。

Third, in distinguishing the characteristics: only the [first] seven deliverances are distinguished, because the eighth is only explained later in the section on meditative attainments. In the passage, "That is, being born in the desire realm," and so forth: this explains the meaning of "having form." This refers to initial cultivation, when one has not yet abandoned attachment to form. If one "has already abandoned" it, the perceived notion of form is established and present; this is called "having form." As for "therein, with respect to what is thus delivered, one generates deliverance": this explains the meaning of deliverance. Because the contemplated form has already attained deliverance within what is delivered from desire realm desires. In the passage, "Namely, with respect to forms of the desire realm, mentally attending to and contemplating them with the perception of light," and so forth: this clarifies the meaning of contemplation. It is unlike the Hīnayāna, which forms the perception of impurity; here it is explained as contemplating the perception of light. Due to two causes and conditions, it is called "having form": first, because one is born in the desire realm and attains the concentrations of the form realm; second, because one forms a resolute conviction toward light. In the passage, "Forms of the desire realm, limited forms as mastered in the stations of mastery," and so forth: this answers that the contemplated forms are the objective spheres of the stations of mastery, contemplated because of the initial perception of resolute conviction. "Whether good or bad," and so forth: this answers their subjective aspects. The first three deliverances induce the stations of mastery, the stations of totality, and the supernormal powers of the noble ones; the latter four deliverances, as appropriate, can induce virtues such as non-contention. In the passage, "That is, being born in the desire realm, having already abandoned desire for the form realm": this explains the meaning of "internally having no perception of form," because one has previously relied on the concentration of the sphere of boundless space and already abandoned the defilement of the form realm. The Prakaraṇāryavācā Śāstra says: "Having no perception of form internally" means mentally attending to and contemplating [forms] while relying on the formless concentrations. As for "the concentrations of the formless realm do not become present": this explains the meaning of contemplating external forms. Because the formless [concentrations] cannot contemplate forms, one relies on the concentrations of the form realm to presently contemplate external forms; therefore, the formless concentrations do not become present. Above it was said: not having attained the formless concentrations and not having abandoned desire for the form realm, yet externally contemplating forms, is called the first deliverance; having attained the formless concentrations and having abandoned desire for the form realm, yet contemplating external forms, is called the second deliverance. This is explained in terms of the beginner, because one who is delivered in both ways definitely attains the first deliverance. If one has not previously entered the formless concentrations and has not yet subdued and eliminated the perceived notion of form, but forms the perception of light and contemplates forms, this is the first deliverance. If one has previously entered the formless concentrations, has already subdued and eliminated the perceived notion of form, does not mentally attend to the perception of light, but merely contemplates the good, bad, and so forth among external forms, this is the second deliverance. Hence it is said here: "and moreover, does not mentally attend to the perception of light that was previously perceived." Because the contemplation is gradually perfected, one merely generates resolute conviction with respect to external forms; for this reason, one who is delivered in both ways also achieves the first deliverance. The Abhidharmasamuccaya explains the first deliverance, saying: internally one has not yet subdued and eliminated the perceived notion of form—this is the beginner; or one presently establishes the perceived notion of form—this is the one whose practice is fulfilled. Deliverances aroused by those delivered in both ways and so forth: although they have already abandoned desire with respect to their internal bodies, they establish the perception of form and cause it to become present, in order to contemplate external forms. That text explains the second deliverance, saying: internally one has already subdued the perceived notion of form—this is the beginner; or one presently establishes the perceived notion of formlessness—this is the one whose practice is fulfilled. The meaning of the deliverances aroused by those delivered in both ways and so forth should be understood as previously explained. In the passage, "and moreover, does not mentally attend to the perception of light of that perception, but merely forms a resolute conviction toward external forms": this explains the meaning of contemplation. If with respect to those forms one has already attained detachment from desire, and they are called "external": these forms freed from defilement, because they have departed from defilement, are called "external." Contemplating all these forms as objective spheres is called contemplating external forms; it is not merely contemplating external sense objects that is called contemplating external forms. According to the Abhidharmasamuccaya, the internal body is called "internal," and external sense objects are called "external"; contemplating sense objects as objective spheres is called contemplating external forms. Its explanation of the two meanings of internal and external momentarily seems identical to the Lesser Vehicle, yet its relying on formless concentrations to abandon internal defilements of form differs from them. The above two deliverances, according to the Abhidharmakośa, say: the first two dhyānas can eliminate greed for visible form within the first dhyāna of the desire realm. That [view] can be stated for the contemplation of impurity; here, one first forms the perception of light, and so forth. Fascicle twenty of the Prakaraṇāryavācā says: these two eliminate the obstruction to transformations; in order to attain mastery over transformations, one cultivates the two deliverances. Since transformations are common to all four dhyānas, the first two deliverances are commonly based on all four dhyānas, agreeing with the *Satyasiddhiśāstra*; they still abide in the fundamental [dhyānas], not in the preparatory stages. Their practice oriented toward aspiration does not produce the fruit of supernormal powers at all, whereas this relaxed cultivation does produce the fruit of supernormal powers. In the deliverance of the clean: as for "having attained the purity of the fulfillment of equanimity and mindfulness": this explains the meaning of "clean." In a single moment, being free of faults is called "clean"; in continuity, being free of faults is called "white." From the passage, "Relying on this, cultivating to fulfillment the clean noble conduct, hence called clean" downward, this name "clean" is explained by three meanings. This deliverance of the clean is only in the fourth dhyāna. It is stated here that it attains the purity of equanimity and mindfulness, has moreover surpassed all suffering and pleasure, has pacified agitations, and has been well burnished; this is not so of other levels, hence it belongs only to the fundamental fourth [dhyāna], not the preparatory stages. This also involves internally having no form while contemplating external forms; because this was explained earlier, it is omitted here. Next, the four formless deliverances all involve having already abandoned desire for their own levels, relying on their fundamental levels to re-contemplate their own objective spheres, and contemplating them with resolute conviction, causing obstacles to be further removed and inducing superior virtues; thus they are given the name "deliverance." However, where the current treatise text speaks of the deliverances of space and consciousness as having abandoned desire for their own levels, but does not speak of the latter two as having abandoned desire for their own levels: this is an abbreviated elliptical statement spoken within the persons of the non-learners, for following the earlier pattern one should state that they have abandoned their own desire. If relying on learners and others, their attainment does not require the abandonment of defilement; hence this is not stated. Furthermore, regarding the spheres of space and consciousness, their contemplating their own levels is named after those two being the designations of their own levels; the sphere of nothingness takes the non-existence of consciousness as the name of its own level, hence it exercises resolute contemplation on the sphere of consciousness; the deliverance of the peak of existence is also like this. The lower three levels are called the birthplaces of perception; one exercises resolute contemplation pervading these spheres; it resides solely in the fundamental [absorptions], not the preparatory stages. The above has distinguished the three gates in accordance with the treatise.