仁王經疏 1.119

1.119

問：何故名勝處？答：如《婆沙》，勝所緣境，故名勝處。復次勝諸煩惱，故名勝處。雖觀行者非一切能勝所緣境，而於所緣不起煩惱，亦名為勝。如契經說，於此處勝，故名勝處。《雜集》亦爾，勝所緣故，名為勝處。此八勝處皆是色界，前四勝處，初二靜慮、未至、中間，後四勝處在第四定。乃至所緣者，皆緣欲界一切色處。若爾，經說當云何通？尊者無滅在室羅筏住一精舍。爾時有四悅意天女，來至尊者座前而立，白言：「我等於四色處轉變自在，隨所愛色皆能化作。」乃至彼云：「尊者無滅入初靜慮，乃至第四亦不能起不淨想。」答：尊者無滅雖不能勝，舍利子等皆能勝之。

Question: Why are they called "bases of mastery"? Answer: As in the Vibhāṣā, because they master the object taken as focal, they are called bases of mastery. Furthermore, because they master the afflictions, they are called bases of mastery. Although the practitioner cannot master all objects taken as focal, since afflictions do not arise regarding the object, this is also called "mastery." As stated in the sūtras, mastering in this place, they are therefore called bases of mastery. The Samuccaya is also like this: mastering the object, they are called bases of mastery. These eight bases of mastery all belong to the form realm: the first four bases of mastery belong to the first two dhyānas, the preparatory stage, and the intermediate dhyāna; the latter four bases of mastery reside in the fourth dhyāna. As for their objects, they all take all form-bases of the desire realm as their object. If so, how is the sūtra statement to be reconciled? The Venerable Aniruddha dwelt in a monastery in Śrāvastī. At that time, four charming devīs came before the Venerable's seat, stood, and said to him: "We have sovereignty over transformations in the four bases of form; whatever pleasing forms there are, we can manifest them all." And so on, until it says: "The Venerable Aniruddha entered the first dhyāna up to the fourth, yet was unable to generate the contemplation of impurity." Answer: Although the Venerable Aniruddha was unable to master them, Śāriputra and the others were all able to master them.