[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) › 6.9 # 維摩經疏卷第三．第六 6.9 維摩經疏卷第三．第六 6.9 - **Language:** Classical Chinese ### [6.9](https://indike.org/pramana/in.bauddha.taisho.2772.6.9) 第二出體性有二。一依小乘。二依大乘。小乘體者薩婆多宗雜心論等。前三解脫以善大地中無貧善根以為體性。空等四種解脫以當地中善四陰以為體性。滅盡解脫以非色非心不相應法以為體性。大乘體者。依瑜伽等論有五種。一剋性體。前七解脫以別境五中惠數為體。二引發體。此之七種以定惠為體。三最勝體。若地前菩薩以加行智為體。地上菩薩若緣色等事法以後得智為體。若緣色等真如即以正體智為性。故瑜伽論云。此七解脫以世出世智為體性也。四相應體。以四陰為性。五眷屬體。以五陰為體也。第八解脫以非想地厭心種子防心功能以為體性也。第三辯所緣境者。初二解脫緣不淨色為境。第三解脫緣淨色為境。若約十二處辯所緣境者。十二處中緣色處為境也。若約五陰。緣色陰為境。若約十八界。緣色界為境也。若約理觀。緣色真如為境也。空處解脫方便初起緣空為境。觀行成就通緣四陰。若辯理觀。緣空真如。識處解脫初起緣識為境。觀心成就通緣四陰。理觀還緣識真如。無所有處解脫方便之時緣無所有為境。觀行成滿通緣四陰。若辯理觀。緣無所有真如也。非想解脫初起緣細想為境。觀行成就通緣四陰。理觀緣細相真如也。第八滅盡解脫無心緣故不論境也。 > Second, identifying their intrinsic nature has two \[parts\]: first, according to the Hīnayāna; second, according to the Mahāyāna. As for the nature according to the Hīnayāna: in the Sarvāstivāda school, the Saṃyuktābhidharmahṛdaya, and so forth, the first three liberations take the wholesome root of non-greed within the wholesome mahābhūmika \[factors\] as their intrinsic nature. The four liberations from space onward take the wholesome four aggregates belonging to their respective planes as their intrinsic nature. The liberation of cessation takes non-associated conditioned phenomena that are neither form nor mind as its intrinsic nature. As for the nature according to the Mahāyāna: according to the Yogācārabhūmi-śāstra and other treatises, there are five kinds: (1) the specific intrinsic nature: the first seven liberations take the mental factor of discernment (prajñā) among the five particular \[mental factors\] as their intrinsic nature; (2) the induced intrinsic nature: these seven kinds take concentration and wisdom as their intrinsic nature; (3) the supreme intrinsic nature: for bodhisattvas before the bhūmis, they take prayogika-jñāna as their intrinsic nature; for bodhisattvas on the bhūmis, if they take empirical phenomena such as physical forms as objects, they take pṛṣṭhalabdha-jñāna as their intrinsic nature; if they take the tathatā of physical forms and so on \[as objects\], they take mūla-jñāna as their nature—hence the Yogācārabhūmi-śāstra says that these seven liberations take mundane and supramundane jñāna as their intrinsic nature; (4) the associated intrinsic nature: they take the four aggregates as their nature; (5) the retinue intrinsic nature: they take the five aggregates as their nature. The eighth liberation takes the capacity of the seeds of the weary mind in the plane of neither-perception to prevent mental activity as its intrinsic nature. Third, distinguishing the objects of cognition: the first two liberations take impure physical forms as their object. The third liberation takes pure physical forms as its object. If distinguishing the objects of cognition in terms of the twelve sense bases: among the twelve sense bases, they take the base of visible form (rūpāyatana) as their object. If in terms of the five aggregates, they take the aggregate of form as their object. If in terms of the eighteen dhatus, they take the realm of visible form (rūpadhātu) as their object. If in terms of the contemplation of ultimate principle, they take the tathatā of physical form as their object. The liberation of the base of space, when its preliminary expedients first arise, takes space as its object; when the meditative practice is accomplished, it comprehensively takes the four aggregates as its object; if distinguishing the contemplation of ultimate principle, it takes the tathatā of space \[as its object\]. The liberation of the base of consciousness initially arises taking consciousness as its object; when the contemplation of mind is accomplished, it comprehensively takes the four aggregates as its object; the contemplation of ultimate principle likewise takes the tathatā of consciousness as its object. The liberation of the base of nothingness, at the time of preliminary expedients, takes nothingness as its object; when the meditative practice is fully perfected, it comprehensively takes the four aggregates as its object; if distinguishing the contemplation of ultimate principle, it takes the tathatā of nothingness \[as its object\]. The liberation of neither-perception initially arises taking subtle perception as its object; when the meditative practice is accomplished, it comprehensively takes the four aggregates as its object; the contemplation of ultimate principle takes the tathatā of subtle characteristics \[as its object\]. The eighth, the liberation of cessation, has no mental cognitive conditioning, and therefore no object is discussed for it. > — English (machine translation) (machine translation) - [Previous: 6.8](https://indike.org/pramana/in.bauddha.taisho.2772.6.8) - [Next: 6.10](https://indike.org/pramana/in.bauddha.taisho.2772.6.10) - [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.6.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.6.9](https://indike.org/pramana/in.bauddha.taisho.2772.6.9) · Pramāṇa