瑜伽論記 14.244

14.244

答：為破有情執實心故，故教假折從頭至足眾微集聚，由作此觀於內外色起虛空假想順三脫門。基云：如一眼根所有七極微同處同時不相障礙，如一眼根極微如蒲桃果大，此中微細皆可容受餘之極微，如是展轉乃至廣說於一聚中有彼七物，若據實言之，既無別極微體何故得有七物耶？義曰，以即如蒲桃果色，是清淨色為眼用故名眼，乃至為觸用故名觸，皆可折色極微，故言一聚中有七極微，非實極微而有七物，此乃同處不相離也，然此三種不相離為隨小乘說為是大乘義耶？即有兩解。備師意存大乘亦有此義，若皆據界攝即有七物等者，界是種子，於眼處所雖無水火風事而有種子在眼根處，此據未立賴耶教前三大種子即在五根六識心所地火之中。

Answer: In order to destroy sentient beings' clinging to reality, they are taught to nominally reduce [the body] from head to foot as an accumulation of many minute atoms. By engaging in this contemplation, one gives rise to the nominal conception of space regarding internal and external forms, which accords with the three gates of liberation. Ji says: Just as the seven paramāṇus possessed by a single eye faculty are in the same locus and at the same time without mutually obstructing, like a single eye-faculty paramāṇu being the size of a grape, within this, minute [parts] can all accommodate other paramāṇus; extending in this manner up to the detailed explanation, within a single aggregation there are those seven entities. If spoken of according to reality, since there are no separate paramāṇu substances, why can there be seven entities? The meaning is: because the form that is like a grape is pure form, being functional as the eye, it is called the eye; up to being functional as touch, it is called touch; all of them can have their forms reduced to paramāṇus. Therefore, it is said that in a single aggregation there are seven paramāṇus; it is not that real paramāṇus exist as seven entities. This is inseparability in the same locus. However, are these three kinds of inseparability spoken in accordance with the Hīnayāna or are they Mahāyāna doctrine? There are two explanations. Master Bei's view is that the Mahāyāna also possesses this doctrine. When it says, 'If all are subsumed according to realm (dhātu), there are seven entities, etc.', 'realm' means seeds. In the locus of the eye, although there are no actual instances of water, fire, or wind, their seeds reside at the locus of the eye faculty. This is based on the teaching prior to establishing the ālaya[vijñāna], where the seeds of the three great elements reside within the earth and fire of the five faculties and the six consciousnesses with their mental factors.