大乘法苑義林章 4.35

4.35

所緣境者，初二解脫以顯色相及真如相為所緣境，初觀光明、後觀顯色少多等故。漸入真觀，方斷定障。第三解脫，以攝受相及真如相為所緣境。攝受相者，於內淨不淨色，展轉相待、展轉相入、展轉一味，如前已說。次四解脫，各以自相及真如為境。初三解脫以色無色為境，次四解脫唯無色為境，為斷此二障起此觀行。第八解脫無所緣也。

Regarding the objective spheres: The first two vimokṣas take the signs of manifest forms and the sign of tathatā as their objective spheres, because the first contemplates illumination and the latter contemplates manifest forms as few or many. By gradually entering the true contemplation, one only then cuts off the hindrances to concentration. The third vimokṣa takes the signs of assimilation and the sign of tathatā as its objective sphere. 'The signs of assimilation' means that toward internally pure and impure forms, they mutually relate, mutually interpenetrate, and become of a single flavor, as explained before. The next four vimokṣas each take their own characteristics and tathatā as their objective spheres. The first three vimokṣas take form and the formless as their objective spheres; the next four vimokṣas take only the formless as their objective sphere; in order to sever these two hindrances, one gives rise to these contemplative practices. The eighth vimokṣa has no objective sphere.