瑜伽論記 14.254

14.254

基云：法處色中，如對法五種定自在所生有二種色謂有威德定及假想非威德定者，此中唯言威德定，即法處五色中四全一分是假一分是實，何謂威德而言是實，如下文是無漏故名為威德，聖者法故名為威德，其此定色得實作事，如變化色，其非威德定色，唯令他見非實作事，不如變化，問，無漏色定見諦方得，此稍得有漏之定何故得有如是實事，聖人無漏種類故得，如下文增上力故得。又準下文無分別智增上力故後得智起此色者有漏定不得，此中據體實是無漏相似有漏故言無漏有漏因也。又大義曰：此通有漏有漏者非實不任受用故，若非假想觀任用者亦是實有。此中言彼果彼境者，大義曰：果者則由定力令本識別變色塵者是，即如入淨土後得智力故令本識別變為塵，此即定果實有也。言心之果故，是定所緣故，故此定色望定亦是果亦是境界而是一物也。

Ji says: Among matter included in the sensory base of mental phenomena, as [explained] in the Abhidharma, of the five kinds of matter produced from mastery in absorption, there are two types of matter: [that produced by] absorption possessing majestic power and [that produced by] non-majestic absorption through conceptual imputation. Here, it speaks only of absorption possessing majestic power; that is, among the five kinds of matter included in the sensory base of mental phenomena, four entirely and one partially are unreal, while one portion is real. Why is it called majestic power and said to be real? As the text below [explains], because it is taintless, it is called majestic power; because it is a phenomenon belonging to the noble ones, it is called majestic power. This meditative matter is able to perform real activities, just like manifested matter. As for matter of non-majestic absorption, it merely causes others to see it and cannot perform real activities, unlike manifested matter. Question: Taintless meditative matter is attained only upon seeing the truths; why does one who has slightly attained tainted absorption manage to have such real activities? Because it is of the same category as the noble ones' taintlessness, it is attained; as the text below says, it is attained through predominant power. Furthermore, according to the text below, this matter arising from post-attainment wisdom through the predominant power of non-conceptual wisdom cannot be attained by tainted absorption; based on its intrinsic nature, it is genuinely taintless, but appearing similar to the tainted, it is therefore said that the taintless has the tainted as its cause. Furthermore, Dayi says: This extends to the tainted; the tainted is not real because it cannot be put to actual use, whereas that which is not a conceptual-imputation contemplation and is usable is also real. Regarding the words "its fruition and its object" here, Dayi says: "Fruition" means that by the power of absorption, the root consciousness is caused to distinctly manifest the objective realm of matter; that is, as upon entering a pure land, by the power of post-attainment wisdom, the root consciousness is caused to distinctly manifest an objective realm—this is the fruition of absorption and is real. Because it is spoken of as the fruition of the mind, and because it is the cognitive object of absorption, this meditative matter, in relation to the absorption, is both the fruition and the cognitive object, and yet is a single entity.