大方廣佛華嚴經隨疏演義鈔 84.69

84.69

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.