大方廣佛華嚴經隨疏演義鈔 83.51

83.51

疏「及五種色并八無為」者，五種色即《雜集》第一云「法界處所攝色者，略有五種，謂極略色、極逈色、受所引色、遍計所起色、定自在所生色。極略色者，謂極微色。極逈色者，謂離餘礙觸色。受所引色者，謂無表色。遍計所起色者，謂影像色。定自在所生色者，謂解脫靜慮所行境色。」前釋逈色云「謂離餘礙觸方所可得。」又釋空一顯色云「謂上所見青等顯色。」就此二色析至極少，名極逈色。餘之色義已見上文。言「八無為」者，已見〈十藏〉，謂六中開真如為三性故。其無礙門，亦見〈問明〉。「不合不散」，即不一不異義也。

Regarding the Commentary's "and the five kinds of matter along with the eight unconditioned [dharmas]": as for the five kinds of matter, the first fascicle of the Abhidharma-samuccaya-vyākhyā says: "The matter subsumed under the dharmadhātu-āyatana is briefly of five kinds: namely, extremely minute matter, extremely remote matter, matter derived from undertaking [precepts], matter arising from conceptual proliferation, and matter produced through mastery of concentration. Extremely minute matter refers to atomic matter. Extremely remote matter refers to matter free from obstruction and touch. Matter derived from undertaking [precepts] refers to unmanifest matter (avijñapti-rūpa). Matter arising from conceptual proliferation refers to reflection-matter. Matter produced through mastery of concentration refers to the objective matter experienced in liberation and meditative stabilization." The earlier explanation of remote matter says: "It means that which is obtained apart from location possessing obstruction and touch." It also explains the single visible color of space, saying: "It refers to the visible colors such as blue seen above." Analyzing these two types of matter down to the absolute minimum is called "extremely remote matter." The remaining meanings of matter have already appeared above. As for the "eight unconditioned [dharmas]," they have already appeared in the chapter "Ten Treasuries," referring to the opening of tathatā among the six [unconditioned dharmas] into the three natures. Its gate of unobstructedness has also appeared in "Clarifying Questions." "Neither combining nor dispersing" is precisely the meaning of being neither identical nor different.