[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) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 4.268 # 瑜伽論記 4.268 瑜伽論記 4.268 - **Language:** Classical Chinese ### [4.268](https://indike.org/pramana/in.bauddha.taisho.1828.4.268) 答：離障遍觀色非色等，勝伏境時色相難勝折伏，好惡難勝伏故，色勝伏已於無色中亦得自在故，從難勝唯立色勝處，三依境分別者，後四唯緣色處顯色，其形色無體顯色攝故，假無體唯實故，故唯觀四，前四所緣聲香味觸所依聚色，以初二解脫緣光明相及劣勝故，即初四勝處觀顯假色光明乃是假顯色故，由體清明順於變化故偏觀之，第二解脫緣一切色處故，第三第四勝處亦觀於彼一切色處若少多等，然以有情非情形量小大內外別故，分成少多故，依有色及與無色各緣二境分成四種故，諸勝處不減不增故。 > Answer: To abandon obstacles, one comprehensively contemplates form, non-form, and so forth. When overpowering and mastering cognitive objects, the aspects of form are difficult to master and subdue, because good and bad \[forms\] are difficult to master and subdue. Once forms have been mastered and subdued, one also attains mastery regarding formless \[dharmas\]. Therefore, starting from what is difficult to master, only stations of mastery over form are established. Third, differentiation according to cognitive objects: The latter four take exclusively the visible forms of the form-ayatana as their cognitive objects, because figure-form has no real substance and is subsumed under visible form, and the nominal lacks substance while only the real \[exists\]; hence only four are contemplated. The cognitive objects of the first four are aggregated forms that serve as the basis for sounds, smells, tastes, and tangible objects; because the first two vimokṣas take the marks of illumination and inferior or superior \[forms\] as their cognitive objects, the first four stations of mastery contemplate nominal visible forms, for illumination is indeed a nominal visible form. Because its substance is clear and bright, and accords with transformative manifestation, it is particularly contemplated. Because the second vimokṣa takes all form-ayatanas as its cognitive object, the third and fourth stations of mastery also contemplate all those form-ayatanas, whether few or many. However, because sentient and non-sentient things differ in the smallness or largeness of their shape and measure, as well as in being internal or external, they are divided into few and many. Based on having form and being formless, each takes two kinds of cognitive objects, thereby dividing into four types; thus the stations of mastery neither decrease nor increase. > — English (machine translation) (machine translation) - [Previous: 4.267](https://indike.org/pramana/in.bauddha.taisho.1828.4.267) - [Next: 4.269](https://indike.org/pramana/in.bauddha.taisho.1828.4.269) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1828.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.4.268) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.4.268](https://indike.org/pramana/in.bauddha.taisho.1828.4.268) · Pramāṇa