瑜伽師地論略纂 5.69

5.69

第三、遍處以六門分別：一、釋通名。　「於勝解事」者，釋處義，隨應即前解脫等境故。　「生遍勝解」者，釋遍義，此假勝解作遍想故。　二、列名者，謂地、水、火、風、青、黃、赤、白、空處、識處，如經言。謂地遍處，一能解了上下及傍無二無量，如是乃至識遍，上下及傍無二無量。此中唯釋無二、無量，餘如《顯揚》第四等說。　三、癈立者，論自誠說。《瑜伽》又說：然由所依真如遍滿，能依色非色亦復遍滿。能依色中，所依造色遍滿故，能依造色亦遍滿。唯說能依中實顯色遍滿，不說假顯形亦遍滿；唯說所依實觸遍滿，不說能依假觸亦遍滿。既說所觀色境空遍滿，亦說能觀識境遍滿，餘非遍滿，故非遍處。然《涅槃經》中第三十一說：除火取無所有處所者，事火外道以火為天，說火體遍，便增彼執，故對彼機，除火遍處。無所有處有觀察時，觀識遍無少分所有，所無境遍，亦名遍處。今諸論中，依極自在已方修遍處，觀無少所有境，非必觀所無識遍一切，故不立遍處。佛於彼假名，於此實說故。　第四、所緣境者，七十二說：又十遍處由勝處所緣力，應知其相。差別者，此用大種及真如相為所緣。若不爾者，所依不遍，能依亦應不成遍滿。由真如境極遍滿故，能依亦得成遍滿名。又空、識相及真如為所緣，不但唯以有為為境，今即以色處、觸處、四蘊及真如為所緣。　第五、出體性者，《俱舍》云：初八遍處唯從第三解脫所出，後二遍處即彼二解脫。今者初八以慧，後二四蘊為自性。初八遍處善清淨故，能引真聖解脫神通及轉變神通。二通雖依四地而有，不可隨應從初三解脫，勝滿唯第三，故此論云：如是有色諸遍處定，色界後邊，故從第三解脫所出。理同《俱舍》，乃先通途。　第六、問答分別者，勝處引生，遍處方起，何故勝處無後二、初四？答：勝伏所緣，方生遍果，果法勝故，加因六種；勝處唯依伏殊勝境，不說所餘。遍處用勝者，此下文說引生神通等故；勝處劣者，唯勝伏所緣，不能引生廣功德故。所餘門義，如解脫應知。六十二說：修十遍處，能為五事。如彼廣說。

Third, discriminating the kṛtsnāyatanas through six gates: 1. Explaining the general name. "In the matter of resolute intention" explains the meaning of āyatana (base), which, as appropriate, is precisely the object of the previous vimokṣas and so forth. "Generating all-pervading resolute intention" explains the meaning of kṛtsna (all-pervading), because this provisional resolute intention forms an all-pervading concept.
2. Listing the names: namely, earth, water, fire, wind, blue, yellow, red, white, space base, and consciousness base, as stated in the sūtra. That is, the earth kṛtsnāyatana understands above, below, and across as non-dual and immeasurable; and so forth up to the consciousness kṛtsna, [which understands] above, below, and across as non-dual and immeasurable. Here it explains only "non-dual" and "immeasurable"; the rest is as explained in the fourth fascicle of the Prakaraṇāryavācā and elsewhere.
3. Acceptance and exclusion: The treatise itself explicitly explains this. The Yogācārabhūmi also states: However, because the underlying tathatā is all-pervading, the dependent form and non-form are also all-pervading. Among dependent forms, because the underlying derivative form is all-pervading, the dependent derivative form is also all-pervading. It states only that real varṇa-rūpa among the dependent is all-pervading, but does not state that nominal varṇa and saṃsthāna are also all-pervading; it states only that real tangible [elements] among the underlying are all-pervading, but does not state that dependent nominal tangibles are also all-pervading. Since it states that the observed object of form and space is all-pervading, and also states that the observing consciousness-domain is all-pervading, the rest are not all-pervading and hence are not kṛtsnāyatanas. However, the thirty-first fascicle of the Nirvāṇa-sūtra states: "Removing fire and adopting the base of nothingness"; fire-worshipping non-Buddhists take fire to be heaven and claim that the substance of fire is all-pervading, thereby increasing their attachment; therefore, in response to their capacity, the fire kṛtsnāyatana is removed. When the base of nothingness is contemplated, one contemplates that consciousness is universally devoid of the slightest thing, and since the non-existent object is all-pervading, it is also called a kṛtsnāyatana. Now, in the various treatises, it is only after one has attained extreme mastery that one cultivates the kṛtsnāyatanas; one contemplates the domain of having not the slightest existence, but does not necessarily contemplate the non-existent consciousness as pervading all; hence it is not established as a kṛtsnāyatana. This is because the Buddha spoke provisionally in that text, but speaks literally here.
4. The cognitive object: The seventy-second [fascicle] states: Furthermore, one should know the characteristics of the ten kṛtsnāyatanas through the power of the objects of the abhibhvāyatanas. As for the difference, these take the great elements and the sign of tathatā as objects. If not so, then because the underlying is not all-pervading, the dependent would also fail to become all-pervading. Because the domain of tathatā is supremely all-pervading, the dependent also comes to receive the name "all-pervading." Furthermore, taking the characteristics of space and consciousness, as well as tathatā, as objects, it is not only conditioned things that serve as the cognitive domain; here, precisely the form base, the tangible base, the four aggregates, and tathatā serve as objects.
5. Emerging essential nature: The Kośa states: The first eight kṛtsnāyatanas emerge only from the third vimokṣa, while the last two kṛtsnāyatanas are precisely those two vimokṣas. Now, the first eight have prajñā as their self-nature, while the last two have the four aggregates [as their self-nature]. Because the first eight kṛtsnāyatanas are exceedingly pure, they can induce the genuine noble vimokṣa-abhijñā and the transformation abhijñā. Although these two abhijñās exist on the basis of the four bhūmis, they cannot be made to emerge from the first three vimokṣas as appropriate; since the superior and fulfilled is only the third, this treatise states: Samādhis of these kṛtsnāyatanas having form belong to the ultimate limit of the form realm, and therefore emerge from the third vimokṣa. The principle agrees with the Kośa and is indeed the standard teaching of former masters.
6. Discrimination through questions and answers: The kṛtsnāyatanas arise only after being induced by the abhibhvāyatanas; why do the abhibhvāyatanas lack the last two and first four? Answer: It is only after subduing the object that the all-pervading fruit arises; because the fruit-dharma is superior, six kinds are added to the cause; the abhibhvāyatanas rely solely on subduing extraordinary objects, and do not speak of the rest. That the function of the kṛtsnāyatanas is superior is because, as explained below, they induce abhijñās and so forth; that the abhibhvāyatanas are inferior is because they merely subdue the object and cannot induce extensive virtuous qualities. The remaining meanings of the gates should be understood as in [the section on] vimokṣas. The sixty-second [fascicle] states: Cultivating the ten kṛtsnāyatanas is able to accomplish five points. This is as explained extensively therein.