俱舍論疏 29.66

29.66

論「若爾八勝處至或終不起」，述與解脫體等雖同而力用異。即是勝所緣故名為勝處。解脫為因、勝處為果，因修解脫入勝處故。前三解脫於諸色中，但能總取不淨、淨相。今八勝處於諸色中，分別少多青等異相故。前解脫但於色中棄背欲貪及不淨想，今八勝處能於所緣分析制伏令隨心轉。由此證知，第三解脫總取淨相故立一名，八勝處中後四勝處差別取故分為四種。言勝處者，《婆沙》一百四十一云「問：何故名勝處？答：降伏所緣、摧滅貪愛故名勝處。」《正理》云「或於是處轉變自在，不隨起惑故名勝處。勝於處故，立勝處名。或此善根即名為處，處能勝故立勝處名（已上論文）。」

The treatise says, "If so, the eight abhibhvāyatanas ... or does not arise at all," which states that although their essence and the like are identical with the vimokṣas, their dynamic function differs. That is to say, because they master their cognitive objects, they are called abhibhvāyatanas ("bases of overcoming"). The vimokṣas are the cause, and the abhibhvāyatanas are the fruit, because by practicing the vimokṣas one enters the abhibhvāyatanas. The previous three vimokṣas, with respect to forms, can only grasp the foul and pure aspects generally. Now, the eight abhibhvāyatanas distinguish different aspects with respect to forms, such as few, many, blue, and so forth. The previous vimokṣas merely turn away from sensual lust and notions of impurity with respect to form, whereas the eight abhibhvāyatanas can analyze and subdue the cognitive objects, making them turn in accordance with one's mind. From this it is proven that because the third vimokṣa generally grasps the aspect of purity, it is established as a single item; whereas among the eight abhibhvāyatanas, because the latter four abhibhvāyatanas grasp distinctly, they are divided into four kinds. As for the term "abhibhvāyatana", Vibhāṣā fascicle 141 states: "Question: Why are they called abhibhvāyatanas? Answer: Because they subdue their cognitive objects and crush desire, they are called abhibhvāyatanas." The Nyāyānusāra states: "Or, because one transforms [things] freely with respect to these bases and does not give rise to defilements following them, they are called abhibhvāyatanas. Because they overcome the bases (āyatana), the name abhibhvāyatana is established. Or, these wholesome roots themselves are called 'bases' (āyatana), and because the bases can overcome, the name abhibhvāyatana is established" (end of treatise citation).