瑜伽師地論略纂 5.67

5.67

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.