[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772) › 6.8 # 維摩經疏卷第三．第六 6.8 維摩經疏卷第三．第六 6.8 - **Language:** Classical Chinese ### [6.8](https://indike.org/pramana/in.bauddha.taisho.2772.6.8) 第一釋名得名者。初通次別。通者離染棄背名為解脫。八即是數。解脫是用。從數及用為名也。或可。帶數釋也。前者。一內有色相觀外色內者。謂自身。言外色者欲觀自身青瘀等色。初習難成。先觀外色青瘀之事。比教內身。不久當然。故名內有色觀外也。二內無色相觀外色者。已觀自身不更內觀青瘀等事。唯觀外色若青瘀等。故名內無色觀外色也。已上二觀除變化障。三三名淨解脫身作證者。青黃赤白鮮潔之色名之為淨。界地窮滿。行者剋獲。名身作證。此之一觀除變化障及煩惱生起障。四名空處解脫者。久觀諸色身心勞苦。須作破列色想作厭色觀。緣無邊空處而生此定。於空不染故名空處解脫。然成就之時通觀四陰。從初得名名曰空處。五識處解脫者。又緣空境患心勞苦攝境觀心。於心離著名識處解脫。天無所有解脫者。彼無所有無有麁識故。微細所緣緣少識為境名無所有。於此離染名為解脫。下之二脫准上應知。七非想非非想解脫者。此定最細不同四禪三空。名為非想。雖有心緣異滅盡定。名非非想也。已上四觀能除受味。八滅受想解脫者。厭心勞慮止息有緣。除受想等心心數法。名滅受想也。此之一觀除想受心法也。若論得名者。初三解脫境用立名。空識二種方便為目。非非想形對受稱。無所有及滅受想約所無立名也。 > First, explaining the names and how they are acquired. First in general, then specifically. In general, separating from defilement and abandoning \[it\] is called 'liberation'. 'Eight' is the number; 'liberation' is the function: the name is taken from the number and the function. Alternatively, it is a karmadhāraya compound carrying a number. As for the specific ones: (1) 'Having internal physical forms, one contemplates external forms': 'Internal' refers to one's own body. 'External forms' means that when one wishes to contemplate the blue-livid and other colors of one's own body, at the beginning of practice it is difficult to accomplish, so one first contemplates the blue-livid state of external forms, comparing them to one's internal body; before long it becomes natural. Hence it is named 'having internal forms, one contemplates external \[forms\]'. (2) 'Having no internal physical forms, one contemplates external forms': having already contemplated one's own body, one no longer contemplates internally the blue-livid and other states, but contemplates only external forms such as the blue-livid; hence it is named 'having no internal forms, one contemplates external forms'. The above two contemplations remove the obstacle to supernatural transformations. (3) The third is named 'the pure liberation, realized through personal embodiment': fresh, pure colors of blue, yellow, red, and white are called 'pure'. The realm and plane are fully perfected, and the practitioner attains it: this is called 'realized through personal embodiment'. This single contemplation removes the obstacle to supernatural transformations and the obstacle to the arising of afflictions. (4) That named 'the liberation of the base of infinite space': having long contemplated physical forms, the body and mind are wearied and fatigued; one must form the notion of breaking up physical forms and cultivate the contemplation of revulsion toward form. Relying on the base of infinite space, one gives rise to this concentration; being untainted by space, it is called 'the liberation of the base of infinite space'. However, when it is perfected, it comprehensively contemplates the four aggregates; it receives its name from its initial \[object\], being called 'the base of space'. (5) 'The liberation of the base of infinite consciousness': again, relying on the object of space, one laments the weariness and fatigue of the mind, gathers in the object, and contemplates the mind; being free from attachment to the mind, it is called 'the liberation of the base of consciousness'. The liberation of the base of nothingness: in that state of nothingness, there is no coarse consciousness; having a subtle object of cognitive condition, taking a faint consciousness as the object, it is named 'nothingness'; being free from defilement regarding this is called 'liberation'. The two lower liberations should be known by analogy with the above. (7) 'The liberation of neither-perception-nor-non-perception': this concentration is the subtlest, unlike the four dhyānas and the three \[lower\] formless attainments; it is called 'neither-perception'. Although there is mental cognitive conditioning, it is distinct from nirodha-samāpatti; hence it is called 'nor-non-perception'. The above four contemplations can remove the savouring \[of meditative states\]. (8) 'The liberation of the cessation of perception and feeling': weary of mental fatigue and reflection, one brings cognitive conditioning to rest; removing the mind and mental factors such as feeling and perception is called 'cessation of perception and feeling'. This single contemplation eliminates the mental factors of perception and feeling. If one discusses how the names are acquired: the first three liberations establish their names from the object and function; the two of space and consciousness take their designation from the preliminary expedients; 'neither-perception-nor-non-perception' receives its title in contrastive comparison to \[other states of perception and non-perception\]; 'nothingness' and 'cessation of perception and feeling' establish their names according to that which is absent. > — English (machine translation) (machine translation) - [Previous: 6.7](https://indike.org/pramana/in.bauddha.taisho.2772.6.7) - [Next: 6.9](https://indike.org/pramana/in.bauddha.taisho.2772.6.9) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2772.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2772~en-mt.6.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.6.8](https://indike.org/pramana/in.bauddha.taisho.2772.6.8) · Pramāṇa