[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) › 6.116 # 瑜伽師地論略纂 6.116 瑜伽師地論略纂 6.116 - **Language:** Classical Chinese ### [6.116](https://indike.org/pramana/in.bauddha.taisho.1829.6.116) 八解脫中，「淨、不淨、非二色第一捨勝解，是名第三」者，由淨解脫，有三種想：一、展轉想待。二、展轉相入。此二通觀淨、不淨色，平等觀故，名捨勝解。三、展轉一味想，唯觀光明，不作淨、不淨，名非二色。第一捨勝解，平等觀光明，最勝位故，名第一捨。　「此三解脫至不共與一切異生共有」者，第十二卷已引成文，許異生得，今說勝者，故言不共。「此五勝解乃至受想滅等至最勝住」者，前說別引，空引往還神通，識引無諍等德；此即說通引，究竟定滿，故不相違。　「又若觀諸色乃至而修習」者，是牒《八勝處經》。「謂三解脫」下，釋彼經文。前依初修勝處為果，今說文修勝處為因，如理智中解脫為果，故三勝處為方便因。　「觀諸色」者，謂前四勝處。　「若如所觀」者，謂後四勝處。如前已觀境差別觀色故，其八勝處而後成滿三解脫為因，故說三勝處是三解脫方便道攝，非唯三也。　「此中，觀外諸色乃至若勝」者，牒經。　「謂觀非三摩地所行現所得色」者，此釋前經觀大小諸色，義在定前加行聞思位中作此種種色觀故。　「由緣三摩地至故名為勝」者，釋定中得勝名所由。緣一類色，不同定前雜緣大小，故名為勝。　或非三摩地色，有小大相，是本質色；由緣三摩地乃至故名為勝，是緣定中色，唯一類緣，故名為勝，是前種種本質之影像故。前加行心有種種境相故，不勝境，不得勝；為三摩地中，境唯一類，心無異相，故名為勝。「已尋思，已了別」者，初時後時，了別異故。　「如是於外所想乃至觀諸色亦爾」者，此釋聞思位，唯同定中於引止觀若知若見，於彼色亦初尋思及後了別。 > Among the eight liberations, regarding 'The supreme resolution of equanimity toward pure, impure, and non-dual form: this is called the third': by means of the pure liberation, there are three kinds of ideations: (1) mutually dependent ideation; (2) mutually interpenetrating ideation. These two commonly contemplate pure and impure form; because they contemplate them with equanimity, this is called the 'resolution of equanimity.' (3) The mutually unified-flavor ideation, which only contemplates radiance and does not construct pure or impure; this is called 'non-dual form.' The 'supreme resolution of equanimity' contemplates radiance with equanimity; because it is the most supreme stage, it is called the 'supreme equanimity.' Regarding 'these three liberations \[...\] not shared with all ordinary persons': the twelfth fascicle has already cited the established text granting that ordinary persons can attain them; here it speaks of the superior ones, and therefore says 'not shared.' Regarding 'these five resolutions up to the attainment of the cessation of ideation and feeling, etc., are the most supreme abidings': earlier it explained their separate inducements—space induces supernormal powers of coming and going, while consciousness induces virtues such as non-contention; here it explains their general inducement, as the completion of ultimate absorption, and so they do not contradict each other. Regarding 'Furthermore, if one contemplates forms \[...\] and cultivates them': this quotes the \*Eight Abhibhvāyatana Sūtra\*. The passage below, 'namely the three liberations,' explains that sūtra's text. Earlier, it relied on the initial cultivation of the abhibhvāyatanas as the fruit; now it explains the textual cultivation of the abhibhvāyatanas as the cause, and liberation within knowledge in accord with reality as the fruit, and therefore the three abhibhvāyatanas are the causal expedients. 'Contemplates forms' refers to the first four abhibhvāyatanas. 'If in accord with what is contemplated' refers to the latter four abhibhvāyatanas. Because one contemplates forms according to the distinctions of the objects already contemplated earlier, the eight abhibhvāyatanas are subsequently completed with the three liberations as their cause; therefore it says that the three abhibhvāyatanas are subsumed under the path of expedients of the three liberations, and are not merely three. In this passage, 'observing external forms \[...\] or superior' quotes the sūtra. 'Namely, contemplating forms presently obtained that are not the domain of samādhi': this explains the earlier sūtra's contemplation of forms large and small, the meaning being that during the stage of hearing and thinking prior to absorption as preparatory practice, one produces this contemplation of various forms. 'Because of taking samādhi as an object \[...\] it is therefore called superior': this explains the reason for obtaining the name 'superior' within samādhi. Because one takes a uniform class of form as an object, unlike the mixed contemplation of large and small prior to absorption, it is therefore called 'superior.' Alternatively, forms not of samādhi have aspects of small and large, which are the archetype forms (maula-rūpa); 'because of taking samādhi as an object \[...\] it is therefore called superior' means taking forms within samādhi as an object, taking only a uniform class as an object, and is therefore called 'superior,' because they are the reflected images of the aforementioned various archetypes. Because the mind in preparatory practice has various object-aspects, it does not master the object and does not obtain superiority; because within samādhi the object is of a single class and the mind has no different aspects, it is therefore called 'superior.' 'Having investigated, having discerned': because the discernments at the initial time and subsequent time differ. Regarding 'Likewise, regarding what is externally ideated \[...\] contemplating forms is also thus': this explains that the stages of hearing and thinking, only in the same manner as in absorption regarding knowing and seeing that induce tranquility and insight, also initially investigate and subsequently discern those forms. > — English (machine translation) (machine translation) - [Previous: 6.115](https://indike.org/pramana/in.bauddha.taisho.1829.6.115) - [Next: 6.117](https://indike.org/pramana/in.bauddha.taisho.1829.6.117) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1829.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.6.116) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.5.198) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.6.116](https://indike.org/pramana/in.bauddha.taisho.1829.6.116) · Pramāṇa