大方廣佛華嚴經隨疏演義鈔 84.68

84.68

疏「言遍處」等者，疏文有三：初釋名、二會釋、三會通經意。今初，《俱舍》頌云「遍處有十種，八如淨解脫。後二淨無色，緣自地四蘊。」論云「謂八自性皆是無貪，若并助伴，五蘊為性。」又云「有餘師說：唯風遍處緣所觸中風界為性。言八者，即青黃赤白、地水火風。」如今經辯。論云「依第四靜慮者，緣欲可見色，如淨解脫。後二如次空識二處。若無色為其自性，凡緣自性各緣自地四蘊為性，應知。此中修行者，從諸解脫入諸勝處，從諸勝處入此遍處，以後後智勝前前故。為修解脫，但於所緣總取淨相，未能分別青黃赤白。後四勝處，雖能分別青黃赤白，而未能作無邊行相。前四遍處，謂觀青等一一無邊。」餘如疏辯。言勝處者，頌云「勝處有八種，二如初解脫，次二如第二，後四如第三。」謂前二解脫各分多少有四，後四即青黃赤白，能制伏心緣境處，故名勝處。

In the commentary, "the term kṛtsnāyatana" and so forth: the commentary text has three parts: first, explaining the name; second, integrating explanations; third, harmonising with the sūtra's intent. Now for the first, the verse of the Kośa says: "There are ten kinds of kṛtsnāyatana; eight are like the pure vimokṣas. / The latter two are pure formless [absorptions], taking the four aggregates of their own stage as object." The commentary says: "The essential nature of the eight is non-greed; if with their companions, the five aggregates serve as their nature." It also says: "Other masters say: Only the wind kṛtsnāyatana takes the wind element among the tangibles as its nature. The eight are blue, yellow, red, white, earth, water, fire, and wind," just as the present sūtra explains. The commentary says: "Relying on the fourth dhyāna, they take as objects visible forms of the desire realm, like the pure vimokṣas. The latter two are respectively the stages of [infinite] space and [infinite] consciousness. If formless [absorptions] constitute their essential nature, when taking their essential nature as object, they each take the four aggregates of their own stage as their nature, as should be known. Herein, practitioners enter the abhibhvāyatanas from the vimokṣas, and enter these kṛtsnāyatanas from the abhibhvāyatanas, because each subsequent cognition excels each preceding one. For cultivating the vimokṣas, one merely apprehends pure aspects generally regarding the object, not yet able to distinguish blue, yellow, red, and white. The latter four abhibhvāyatanas, although able to distinguish blue, yellow, red, and white, are not yet able to produce boundless perceptual forms. The former four kṛtsnāyatanas refer to observing blue and so forth, each as boundless." The rest is explained in the commentary. As for the abhibhvāyatanas, the verse says: "There are eight kinds of abhibhvāyatana: two are like the first vimokṣa, / the next two like the second, and the latter four like the third." That is, the former two vimokṣas are each divided into few and many, making four; the latter four are blue, yellow, red, and white, being able to subdue the mind in focusing on the spheres of sensory objects, hence they are called abhibhvāyatanas.