瑜伽師地論略纂 5.56

5.56

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.