[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 5.68 # 瑜伽師地論略纂 5.68 瑜伽師地論略纂 5.68 - **Language:** Classical Chinese ### [5.68](https://indike.org/pramana/in.bauddha.taisho.1829.5.68) 五、問答分別者，問：前三解脫與八勝處有何差別？《俱舍》云：前修解脫，唯能棄背；後修勝處，能制所緣，隨所樂觀，或終不起。　今釋：初修前三解脫，除二種障，由此能生勝知勝見，故名勝處；修成滿者，由八勝處勝伏所緣，能令初三解脫清淨：是謂解脫、勝處差別。　問：何故解脫、遍處通觀色非色，八勝處中唯觀諸色？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，以難勝唯立色勝處。餘門如前。初三解脫，論有二門：一、釋總名；二、解別相。餘勝見等諸差別義，皆廣如《對法》十三、《顯揚》第四等說。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、次列、後顯差別。 > Fifth, discrimination through questions and answers: Question: What is the difference between the previous three vimokṣas and the eight abhibhvāyatanas? The Kośa states: When cultivating vimokṣas earlier, one can only turn away from \[the objects\]; when cultivating abhibhvāyatanas later, one can control the object, observing it at will or not letting it arise at all. > Now it is explained: When first cultivating the previous three vimokṣas, one eliminates two kinds of hindrances, and from this, one can generate superior knowing and seeing, hence they are called abhibhvāyatanas. For those whose cultivation is fulfilled, because the eight abhibhvāyatanas subdue the object, they can make the first three vimokṣas pure. This is the difference between vimokṣa and abhibhvāyatana. > Question: Why is it that vimokṣas and kṛtsnāyatanas comprehensively observe both form and non-form, whereas among the eight abhibhvāyatanas one observes only forms? Answer: When overcoming objects by universally observing form, non-form, and so forth in order to abandon hindrances, the signs of form are difficult to master and subdue, and good and bad \[forms\] are difficult to subdue. Once form has been subdued, one also attains mastery over the formless; therefore, because it is difficult to subdue, only abhibhvāyatanas of form are established. The remaining gates are as \[explained\] previously. For the first three vimokṣas, the treatise has two gates: first, explaining the general name; second, explaining the specific characteristics. The remaining varied meanings of superior seeing and so forth are all broadly as explained in the thirteenth fascicle of the Abhidharmasamuccaya, the fourth fascicle of the Prakaraṇāryavācā, and elsewhere. The text is divided into two: first, explaining the name abhibhvāyatana; next, separately explaining the meanings of few, many, and so forth. "Āyatana" (base) is the cognitive object; "abhibhū" (mastery/subduing) is the cognizing subject. The initial text has three parts: first, stating \[the names\]; next, listing \[them\]; finally, showing their differences. > — English (machine translation) (machine translation) - [Previous: 5.67](https://indike.org/pramana/in.bauddha.taisho.1829.5.67) - [Next: 5.69](https://indike.org/pramana/in.bauddha.taisho.1829.5.69) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1829.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.5.68) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.4.271) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.5.68](https://indike.org/pramana/in.bauddha.taisho.1829.5.68) · Pramāṇa