維摩經疏卷第三．第六 6.8

6.8

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.