大方廣佛華嚴經隨疏演義鈔 84.69

84.69

疏「然瑜伽智論」下，第二引論會釋。於中五：一雙標經論、二「先觀青等」下，依《俱舍》釋相。三「前八依第四」下，辯所依定，已如上引。四「瑜伽十二云」下，明其建立。於中有二：先問、後「由此二種」下答問。言「色觸」者，問意云何？以十二處中唯依二處，謂青黃赤白是色處，地水火風是觸處，以堅濕煖動是身所觸故。答中二：先明立二之由，此有三義，次下當知。後從「眼等」下，明於十處不立遍處所以。亦有三節，次第對上。一「眼等根色唯屬自身」者，對上通自他身。二「香味二塵不遍一切」者，對上遍有色界，以二禪已上無鼻舌識，故亦無香味二塵。三「聲塵有間」者，對上常相續故。聲發即聞，不發不聞，故有「間斷」言。「是故不說」者，通結上三節，於十色處中不說八色處為遍處也。五「無色界」下，釋於後二，可知。

In the commentary, "however, the Yogācāra[-bhūmi] and the [Mahāprajñāpāramitā-]śāstra..." onward is the second part, citing treatises to integrate and explain. Therein are five [points]: 1. jointly indicating the sūtra and the treatises; 2. from "first observing blue and so forth" onward, explaining the characteristics according to the Kośa; 3. from "the former eight rely on the fourth" onward, clarifying the meditative absorption relied upon, as already cited above; 4. from "Fascicle 12 of the Yogācāra says" onward, clarifying their establishment. Therein are two: first a question, and then, from "due to these two kinds" onward, an answer to the question. Regarding "form and touch": what is the intent of the question? Because among the twelve āyatanas, they are established relying on only two āyatanas: blue, yellow, red, and white are the rūpāyatana, and earth, water, fire, and wind are the spraṣṭavyāyatana, since hardness, wetness, warmth, and motion are tangible to the body. In the answer are two: first, clarifying the rationale for establishing the two, which has three points, to be understood immediately below; next, from "the eyes and so on" onward, clarifying the reason why the kṛtsnāyatanas are not established among the ten āyatanas. This also has three sections, corresponding in sequence to the above. First, "the form of the sense faculties such as the eye belongs exclusively to one's own body" corresponds to the above [virtue of] belonging generally to both one's own and others' bodies. Second, "the two sensory objects of smell and taste do not pervade all" corresponds to [their] pervading the form realm, because from the second dhyāna onward there is no nose-consciousness or tongue-consciousness, and therefore also neither of the two sensory objects of smell and taste. Third, "the sensory object of sound is intermittent" corresponds to [their] being constantly continuous. When sound arises it is heard, and when it does not arise it is not heard, hence the word "intermittent". "Therefore they are not stated" comprehensively concludes the three sections above: among the ten physical āyatanas, the eight physical āyatanas are not declared to be kṛtsnāyatanas. 5. From "the formless realm" onward, explaining the latter two, which can be understood.