大乘法苑義林章 4.34

4.34

次釋別名者，初有色觀諸色解脫者，《瑜伽》云「由二因緣名為有色，謂生欲界得色界定故，又於有光明而生勝解故。」此觀欲界，於勝處所制少多好惡劣勝等色，作光明想，故但名有色觀諸色，不言內有色觀外色，其有色非唯內故，諸所觀非唯外故。即外色之觀，及有色之觀外色，皆依主釋也。「內無色想觀外色者，由二因緣名內無色想。一者謂已證得無色等至，亦自了知得此定故。」先依空處定，已離色界染。故《顯揚》云「內無色想者，依無色定，意解思惟故。二者不思惟內光明想故，名內無色。」此言意顯已得空處內離色染，又自內心不作光明想，名內無色。此已離染色，名之為外。故《瑜伽》云「若於是色已得離欲，說彼為外，出於染故。」即觀此色作少多等解，名觀外諸色。故《瑜伽》云「又不思惟彼想明相，但於外色而作勝解。」此說不作光明色觀，但作少多好惡等解。初四勝處有色無色，各別觀色若少若多。此總觀外少多好惡等，故與勝處別。外諸色之觀及內無色之觀，外色亦皆依主內無色時，必須得空處等定。正觀外色作勝解時，唯依色定，不依無色，無色不能觀於諸色少多等故。故《瑜伽》云「無色界定不現在前」。淨解脫身作證具足住者，《瑜伽論》云「已得捨念圓滿清白，以此為依，修習清淨聖行圓滿，名淨解脫。」此說第四靜慮中離尋伺喜樂三地障故，捨念圓滿清白名淨。故《瑜伽》云「謂已超過諸苦樂故，一切亂動已寂靜故，善磨鎣故，離淨不淨變化障故，名為解脫。」此亦內無色而觀外色，作淨不淨相待相入一味淨想。由前已說內無色言，所以今略。既略於內故，亦略於觀外色等，但言淨解脫。《顯揚論》說一向意解思惟淨妙者，隨轉理門，或依彼觀成滿之時，展轉一味唯觀淨想，故作是說。身作證者，於此住中，一切賢聖多所住故。身者，意身。作證者，由於智斷得作證故。諸根得境，唯身根親合，勝餘根故，獨得證名。此亦如是。前二解脫意解思惟尚疎遠，故與其觀名。今此解脫除障最勝，聖意親取，名身作證。由此聖者多住於此及第八解脫，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，第四靜慮根本圓滿。第八亦爾，九次第定得圓滿故。空無邊處解脫者，《顯揚論》云「虛空者，謂色對治所緣境界，空其色故。無邊者，十方諸相不可分別，名空無邊。處者，謂彼地中定等諸所依法。能依行者、所緣虛空，所依之處名為處也。欲色二界相狀易知，彼界難了，獨與處名。」空無邊是境，處是能緣。空無邊之處，依主釋也。下皆准知。識無邊處者，謂緣無邊虛空之識，今緣此識而為境界，十方諸相不可知故，名識無邊。處即能緣，義如前說。無所有處者，謂於識處上境界，推求之時無少所得，除無所有無別境界。由唯見此境極寂靜故，無所有此細超前。觀已上境無少所有，少亦無故，餘義如前。非想非非想處者，非想者，謂超過無所有想，無所有處猶有麁想故；非非想者，謂於無所有處上境界推求之時，唯得緣無所有極細心心所。由唯見此極寂靜故，前無所有處唯緣識處已上諸境少分亦無。此有頂地，唯緣無所有處能緣心心所，不同彼地有麁想故，名為非想。仍有唯無此極寂靜心在故，名非非想。非者無也，非全無想故，餘義同前。想受滅解脫身作證具足住者，由想受二強勝於餘，是心行故，厭患勞慮暫求止息。止息此時要斷障得，名為解脫。為滅想、受之解脫，依主釋也。上七解脫皆持業釋。謂有色觀諸色即解脫，解脫障故，乃至非想非非想即解脫。亦可以別簡通，得依主釋，謂有色觀諸色之解脫等。

Next, explaining the specific names: First, regarding 'the vimokṣa of viewing forms while possessing form' (rūpī rūpāṇi paśyati vimokṣaḥ), the Yogācārabhūmi says: 'By two causes and conditions it is called "possessing form": namely, being born in the desire realm and attaining the concentration of the form realm, and also because one generates resolute intention toward illumination.' Here one observes the desire realm, taking the forms—whether few or many, good or bad, inferior or superior—that are mastered in the abhibhvāyatanas, and conceives them as illumination. Therefore it is merely named 'possessing form and viewing forms,' without saying 'internally possessing form and viewing external forms,' because 'possessing form' is not only internal, and the objects viewed are not only external. That is, both 'the contemplation of external forms' and 'the viewing of external forms possessing form' are genitive tatpuruṣa compounds. Regarding 'one with no internal conception of form viewing external forms' (adhyātmarūpasaṃjñī bahirdhā rūpāṇi paśyati), it is called 'internally lacking the conception of form' by two causes and conditions: 'First, having already realized and attained the formless attainments, one also personally knows that one has attained this concentration.' Having previously relied on the concentration of the sphere of infinite space, one has already separated from the defilement of the form realm. Therefore the Xianyang shengjiao lun says: '"One with no internal conception of form" means that relying on the formless concentration, one deliberates with resolute intention. Second, because one does not deliberate upon the internal conception of illumination, it is called "internally formless".' This statement intends to clarify that, having already attained the sphere of space, one internally abandons defilement by form, and furthermore within one's own mind one does not form the conception of illumination; hence it is called 'internally formless.' This form from whose defilement one is already separated is called 'external.' Therefore the Yogācārabhūmi says: 'If toward such forms one has already attained freedom from desire, they are called "external" because they transcend defilement.' Viewing these forms and forming resolving conceptions of them as few or many is called 'viewing external forms.' Therefore the Yogācārabhūmi says: 'Moreover, not deliberating on the characteristics of illumination of that conception, one merely forms resolute intentions toward external forms.' This means that one does not practice the contemplation of luminous forms, but merely forms resolving conceptions of them as few or many, good or bad, and so forth. In the first four abhibhvāyatanas, with form or without form, one separately contemplates forms as either few or many. Here one comprehensively contemplates external forms as few, many, good, bad, and so forth; thus it differs from the abhibhvāyatanas. 'The contemplation of external forms' and 'the contemplation of internal formlessness [viewing] external forms' are both tatpuruṣa compounds. When internally formless, one must have attained the concentrations such as the sphere of space. When correctly contemplating external forms and generating resolute intentions, one relies solely on the form concentrations and not on the formless [concentrations], because the formless cannot contemplate forms as few, many, and so forth. Therefore the Yogācārabhūmi says: 'The concentrations of the formless realm do not become manifest.' Regarding 'the pure vimokṣa, realizing it with the body and fully abiding in it' (śubhaṃ vimokṣaṃ kāyena sākṣātkṛtvopasaṃpadya viharati), the Yogācārabhūmi says: 'Having attained the complete purity of equanimity and mindfulness, relying on this, one practices and completes the pure noble conduct; this is called the pure vimokṣa.' This means that in the fourth dhyāna, because one has abandoned the hindrances of the three stages of vitarka, vicāra, prīti, and sukha, the complete purity of equanimity and mindfulness is called 'pure.' Therefore the Yogācārabhūmi says: 'Because one has surpassed all suffering and pleasure, because all agitation is calmed, because it is well polished, and because one is free from the hindrance of transformation into pure or impure, it is called vimokṣa.' Here too, being internally formless, one contemplates external forms, forming a conception of identical single flavor wherein the pure and impure mutually relate and interpenetrate. Because 'internally formless' was already stated previously, it is omitted here. Having omitted the internal, it likewise omits the viewing of external forms and so forth, merely stating 'pure vimokṣa.' The Xianyang shengjiao lun's statement that 'one deliberates with resolute intention solely on what is pure and marvelous' accords with a provisional explanatory approach, or relies on the time when that contemplation is perfected and one successively contemplates solely the conception of purity with a single flavor; hence it speaks thus. Regarding 'realizing it with the body,' within this abiding, all the noble ones mostly abide. 'Body' means the mental body. 'Realizing' means because one attains realization through wisdom and abandonment. When the sense faculties grasp their objects, only the body faculty is in direct physical contact, which excels the other faculties; thus it uniquely receives the designation of 'realizing.' This is also like that. In the previous two vimokṣas, deliberation with resolute intention was still distant, so they were given the name of 'contemplation' (paśyati). Now this vimokṣa is supreme in eliminating hindrances; the noble mind directly seizes it, so it is called 'realizing with the body.' For this reason the noble ones mostly abide in this and in the eighth vimokṣa; because these two are superior, each being at the limit of the two realms. When the World-Honoured One speaks in the sūtras of 'realizing with the body,' it is because the hindrances of form and the formless are abandoned without remainder, and the realization of the transformation of the basis excels the other six. Regarding 'fully abiding,' the fundamental [dhyāna] of the fourth dhyāna is perfected. The eighth is also like this, because the nine successive attainments are perfected. Regarding 'the vimokṣa of the sphere of infinite space' (ākāśānantyāyatana-vimokṣa), the Xianyang shengjiao lun says: '"Space" refers to the objective sphere that is the antidote to form, because it empties out that form. "Infinite" means that the characteristics of the ten directions cannot be distinguished; hence it is called infinite space. "Sphere" (āyatana) refers to the concentrations and other things upon which one relies in that stage. The practitioner who relies, the space that is the object, and the sphere that is the basis are together called "sphere." The marks of the desire and form realms are easy to know, whereas that realm is difficult to comprehend; thus it alone is given the name "sphere".' 'Infinite space' is the object, and 'sphere' is that which grasps the object. 'The sphere of infinite space' is a tatpuruṣa compound. The rest below should be understood accordingly. Regarding 'the sphere of infinite consciousness' (vijñānānantyāyatana), it means the consciousness that grasps infinite space; now taking this consciousness as its objective sphere, because the characteristics of the ten directions cannot be known, it is called infinite consciousness. 'Sphere' is that which grasps the object, with its meaning as explained above. Regarding 'the sphere of nothingness' (ākiṃcanyāyatana), when one investigates the objective sphere above the consciousness sphere, not the slightest thing is found; except for nothingness, there is no other objective sphere. Because one solely sees this sphere as extremely calm, this subtlety of nothingness surpasses the preceding. One contemplates that the spheres above have not the slightest thing, not even a small amount; the remaining meaning is as above. Regarding 'the sphere of neither-conception-nor-non-conception' (naivasaṃjñānāsaṃjñāyatana): 'neither-conception' means transcending the conception of nothingness, for in the sphere of nothingness there is still coarse conception; 'nor-non-conception' means that when investigating the objective sphere above the sphere of nothingness, one only obtains the extremely subtle mind and mental factors that grasp nothingness. Because one solely sees this as extremely calm, the preceding sphere of nothingness grasps only the spheres above the consciousness sphere without even a minor fraction remaining. This summit-of-existence stage grasps only the mind and mental factors that are the graspers of the sphere of nothingness; unlike that stage, it lacks coarse conception, hence it is called 'neither-conception.' Yet because there still remains this extremely calm mind that only lacks [coarse conceptions], it is called 'nor-non-conception.' 'Nor' means 'not'; it does not mean entirely lacking conception. The remaining meaning is the same as before. Regarding 'the vimokṣa of the cessation of conception and sensation, realizing it with the body and fully abiding in it' (saṃjñāvedayitanirodha-vimokṣa-kāyena-sākṣātkṛtvopasaṃpadya viharati): because conception and sensation are stronger and superior to the others and are mental activities, one detests the toil and anxiety and temporarily seeks their pacification. When pacifying them, one must abandon hindrances to attain it; this is called vimokṣa. 'The vimokṣa for the cessation of conception and sensation' is a tatpuruṣa compound. The preceding seven vimokṣas are all karmadhāraya compounds. That is: 'possessing form and viewing forms' is itself the vimokṣa, because it liberates from hindrances; and so on up to 'neither-conception-nor-non-conception' is itself the vimokṣa. They can also be differentiated to form tatpuruṣa compounds, meaning 'the vimokṣa of possessing form and viewing forms,' and so forth.