瑜伽論記 4.271

4.271

故顯揚云：由三解脫故得勝定自在，由得彼已方說勝色自在成就，此以解脫為因勝處為果。又云：此八勝處與修三種緣色解脫作所依止，此以勝處為因解脫為果，初修後滿有差別故，論雖說言此四顯色非色處顯，謂聲香味觸劣勝之色，所觀明顯名為顯色，非但以色亦以真如為所緣。七十二云：思惟色真如相故得勝知見，異生不爾，略辨義已，文分為二：初解勝處名，次別解少多等義，處者是所緣，勝者能緣。初文有三：初標，次辨，後顯差別。

Therefore, the Xianyang states: 'By means of the three vimokṣas, one attains mastery over superior concentration; having attained that, one is then said to achieve mastery over superior forms.' This takes the vimokṣas as cause and the stations of mastery as fruition. It also says: 'These eight stations of mastery serve as the supporting basis for cultivating the three vimokṣas that take form as their cognitive object.' This takes the stations of mastery as cause and the vimokṣas as fruition. This is because there is a difference between initial cultivation and subsequent perfection. Although the treatise states that these four visible forms are not the visible forms of the form-ayatana, but refers to inferior and superior forms of sound, smell, taste, and tangible objects, what is contemplated clearly and distinctly is called visible form; and it takes as its cognitive object not only form, but also tathatā. The seventy-second [fascicle] states: 'Because one reflects on the characteristics of the tathatā of form, one attains superior knowing and seeing; ordinary beings do not do so.' Having briefly distinguished the meaning, the text is divided into two: first, explaining the name 'stations of mastery'; next, separately explaining the meanings of 'few,' 'many,' and so forth. 'Station' (āyatana) is the cognitive object; 'mastery' (abhibhū) is the cognizing mind. The first passage has three parts: first, stating them; next, distinguishing them; and finally, revealing their differences.