瑜伽師地論略纂 5.67

5.67

四、依境分別者，後四唯緣色處顯色，其形色無體，顯色攝故。假顯無體，唯四實故，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《對法》說少色者，有情數色，其量小故；多色者，非情數色，其量大故。《顯揚論》中，唯依資具、非資具分成少多。今此論中，以有情及資具合名為少，宮殿等名多，形量別故，各據一義，亦不相違。好惡劣勝等，依小多色之差別故，故不別立。然在欲界，初四勝處具觀四塵同聚色處，在色界中唯觀聲、觸同聚色處，准初二解脫唯觀色塵故，初四勝處中但觀色境。論說劣色者，謂聲、香、味、觸不可意色者，此說欲界有聲等所依同聚之色處名劣色等，是初四所觀，非聲等四是勝處境故。此論云此四顯色，有情資具、宮殿等攝，謂好惡劣勝，四名顯色，即前少多是情等色，故非聲等。由於色處折伏自在，於餘四塵亦能變化。或初二解脫，初雖唯觀色，引生初四勝處；勝處起已，復觀四塵折伏自在，引生解脫；後成滿位，復唯觀色，光明等境能為變化。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。論雖說云此四顯色非色處顯，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。

Fourth, discriminating on the basis of the object: The last four take only varṇa-rūpa of the form base (rūpāyatana) as object. Its saṃsthāna-rūpa has no substantial reality, as it is subsumed under varṇa-rūpa. Since nominal varṇa has no substantial reality and only the four are real, one observes only the four. The objects of the first four are aggregated forms upon which sounds, odors, tastes, and tangibles depend. Because the first two vimokṣas take the sign of light as well as the inferior and superior as objects, the first four abhibhvāyatanas observe nominal varṇa-rūpa. Light is indeed a nominal varṇa-rūpa; because its nature is pure and luminous, conforming to magical transformation, it is observed particularly.
Because the second vimokṣa takes all form bases as object, the third and fourth abhibhvāyatanas also observe all those form bases, whether few or many. However, due to the distinctions between sentient and non-sentient beings, large and small size, and internal and external, they are divided into "few" and "many." Because, depending on having form or being formless, each takes two objects and is divided into four kinds, the abhibhvāyatanas neither decrease nor increase. Thus the Abhidharmasamuccaya states that "few forms" refers to forms belonging to sentient beings, because their size is small, and "many forms" refers to forms not belonging to sentient beings, because their size is large. In the Prakaraṇāryavācā-śāstra, they are divided into few and many solely on the basis of utensils and non-utensils. Now, in this treatise, sentient beings together with utensils are combined and called "few," while palaces and the like are called "many," because their shape and size differ. Each relies on one meaning, and they do not contradict one another. "Good," "bad," "inferior," "superior," and so forth are based on distinctions in the small and many forms, and so are not established separately. However, in the desire realm, the first four abhibhvāyatanas completely observe the co-aggregated form bases of the four sense-objects; in the form realm, they observe only the co-aggregated form bases of sound and touch; following the first two vimokṣas which observe only the form sense-object, among the first four abhibhvāyatanas one observes only the cognitive domain of form. When the treatise says that "inferior forms" refers to disagreeable forms of sound, odor, taste, and touch, this means that the co-aggregated form bases in the desire realm upon which sound and so forth depend are called "inferior forms" and so forth, and these are what the first four observe; it is not that the four including sound are the objects of the abhibhvāyatanas. This treatise says that these four varṇa-rūpas are subsumed under sentient beings, utensils, palaces, and so forth—meaning that the four named "good," "bad," "inferior," and "superior" are varṇa-rūpas, which are precisely the aforementioned few and many forms of sentient beings and so forth, and hence are not sound and the like. Because one has mastery in subduing the form base, one is also able to transform the remaining four sense-objects. Or again, although the first two vimokṣas initially observe only form, they induce the first four abhibhvāyatanas; after the abhibhvāyatanas have arisen, one again observes the four sense-objects with mastery in subduing them, which induces vimokṣa; later, at the stage of fulfillment, one again observes only form, and objects such as light can effect magical transformations. Therefore, the Prakaraṇāryavācā states: Through the three vimokṣas, one attains mastery in superior samādhi; having attained that, one is then said to accomplish mastery in mastering forms. This takes vimokṣa as cause and abhibhvāyatana as fruit. It also states: These eight abhibhvāyatanas serve as the basis for cultivating the three vimokṣas that take form as object. This takes abhibhvāyatana as cause and vimokṣa as fruit. This is because there is a difference between initial cultivation and subsequent fulfillment. Although the treatise says that these four varṇa-rūpas are not the varṇa of the form base, but rather the inferior and superior forms of sound, odor, taste, and touch, and that which is clearly observed is called varṇa-rūpa, it is not only form, but also tathatā that serves as the object. The seventy-second [fascicle] states: Because of contemplating the characteristic of the tathatā of form, one attains superior knowing and seeing; ordinary beings do not do so.