瑜伽論記 14.256

14.256

釋通疑難也，此中法處唯立三種，故律儀不律儀色皆假，以依思等而建立故。又定所行色，若依此繫定，即由此繫大種所造者，景云：此文據色界定起之引色界大種而生即言彼大所造自在，無色無四大故不得言若依此無色繫定所現色即無色繫大種造，故下文說法處所攝勝定果色唯依勝定不依大種。然從緣彼種類影像三摩地發故亦說彼大種所造非依彼生者，如在定外見青坐具後入定中觀所見青當定心現青色影像，是彼本質青坐具類亦說從彼坐具大造，理實非依彼生。基云：此據唯在色界，以定慧均定明利故，故論云依此定即此繫四大造，若無色界亦如前五十三末文何故此不言無色界者，彼無依身略而不論，故下文但從彼影像種類三摩地發定中亦變為影像大種造造色名造然非彼本質大種而生名造，子細尋之，下文云：先為大種後為造色即亦有大種，是此義也。然非本觸處大種故，故說無法處攝大種，從能引勝定為言，故下文言不依大種，然定自在變為大種定心果故隨定所繫說此繫大種造，即此論云無色繫定引生無漏定起此色者即無色大種所造，無色本無大種何所造也，此是無漏非有漏，似有漏體無漏。又釋：唯在色界本繫定大種造無色界者，如六十六云若緣此界色為境即亦此界大種造者是有色唯色界故，又下文云：猶如變化無色無故，若如前釋，依繫定說造，據所屬故，雖是無色界定，緣有色界為本質時亦變為大種猶如變化，據實用故用同如化，依能引之定說無漏色，無色界大種其實非界繫是法處收，與變化心神通色何別，有漏別，第八緣不緣別，此約分別有漏無漏別等，然威儀德定亦變為五根，然變似而非真，此但是扶根塵體非清淨根體，又此色假名為色，若約本質功能，即如六十六云隨緣彼界大彼界種造，若據親生即定中所變大種造，若據由生即是定力非由大種，如是種種依義差別也，又亦通無色界有此威德定色，今此中言繫妙界雖無觸四大定中亦德變為四大，四大隨定故，故隨定繫，據有依身為論，不言無色界。若下文等，通明威德定非威德定，前文定為能造者，此據前後剎那親依名造，非同剎那如欲界生名為色造，然下勝定先為大種後依勝定中自明訖。

This resolves the objection. Here, only three kinds [of matter] are established in the sensory base of mental phenomena; therefore, the matter of restraint and non-restraint are both unreal, being established based on volition and so forth. Furthermore, regarding the matter operative in absorption, if it relies on absorption bound to this [realm], it is produced by the primary elements bound to this [realm]. Jing says: This passage is based on the absorption of the form realm: when it arises, it induces the primary elements of the form realm to arise, and is thus called produced by those primary elements with mastery. In the formless realm, there are no four primary elements; hence one cannot say that if it relies on absorption bound to the formless realm, the matter manifested is produced by primary elements bound to the formless realm. Therefore, the text below states that the matter that is the superior fruition of absorption included in the sensory base of mental phenomena relies solely on superior absorption and does not rely on primary elements. However, regarding the statement that because it arises from samādhi taking an image of that category as its object, it is also said to be produced by those primary elements, not that it is produced in reliance on them: this is like seeing a blue mat outside of absorption, and afterwards entering absorption, contemplating the blue seen, so that an image of blue color appears before the meditative mind; this is of the same category as that original blue mat, and is thus also said to be produced by the primary elements of that mat, though in reality it is not produced in reliance on them. Ji says: This is based on its being solely in the form realm, because concentration and wisdom are balanced and absorption is clear and sharp; therefore the treatise says that relying on this absorption, it is produced by the four primary elements bound to this realm. If it is also in the formless realm, as in the text at the end of the fifty-third fascicle above, why does it not speak of the formless realm here? Because there is no supporting physical body there, it is omitted and not discussed. Therefore, the text below merely says that it arises from samādhi taking that category of image [as its object]; within absorption, it also transforms into primary elements that are an image, and producing the derived matter is called 'producing'; however, it is not produced from the original primary elements to be called 'producing'. If one investigates it carefully, the text below says: first becoming the primary elements, and afterward becoming derived matter, there are also primary elements—this is the meaning. However, they are not the primary elements of the base of tangibles; therefore it is said that there are no primary elements included in the sensory base of mental phenomena. Speaking in terms of the superior absorption that can induce it, the text below says it does not rely on primary elements; yet, through the mastery of absorption, it transforms into primary elements, and because it is the fruition of the meditative mind, it is said to be produced by the primary elements bound to this realm according to what the absorption is bound to. That is to say, this treatise states that when absorption bound to the formless realm induces the taintless absorption to give rise to this matter, it is produced by the formless primary elements; but since the formless fundamentally has no primary elements, what produces it? This is taintless, not tainted, resembling the tainted, but its nature is taintless. Another explanation: it is solely in the form realm, produced by the primary elements of the absorption fundamentally bound to it. Regarding the formless realm, as stated in the sixty-sixth fascicle, if it takes the matter of this realm as its object, it is also produced by the primary elements of this realm; because there is form only in the form realm. Furthermore, the text below says: 'just like manifestations,' which do not exist in the formless realm. If, as in the previous explanation, production is spoken of relying on the bound absorption, it is based on what it belongs to: even though it is absorption of the formless realm, when it takes the form realm as its archetype, it also transforms into primary elements just like manifestations; based on actual function, its function is the same as a manifestation. Taintless matter is spoken of based on the absorption that can induce it; the primary elements of the formless realm are in fact not bound to a realm, but are included in the sensory base of mental phenomena. What is the difference between this and the supernormal matter of a manifesting mind? The difference lies in being tainted [or not], and the difference lies in whether the eighth consciousness cognizes it or not; this is based on the distinctions of tainted and taintless, and so forth. However, the absorption of majestic power also transforms into the five sense faculties; yet it manifests an appearance rather than the reality—this is merely the substance of the supportive physical base, not the substance of the pure faculties. Furthermore, this matter is provisionally called matter; if viewed in terms of the function of the archetype, then as the sixty-sixth fascicle says, according to the elements of the realm taken as object, it is produced by the elements of that realm. If based on direct production, it is produced by the primary elements transformed within absorption; if based on indirect generation, it is by the power of absorption and not by primary elements. Such are the various distinctions according to meaning. Furthermore, this matter of majestic absorption also extends to the formless realm: when it is spoken of here as bound to the subtle realm, although there are no tangible four elements, within absorption it also transforms into the four elements; since the four elements follow absorption, they follow what the absorption is bound to. Being discussed based on having a supporting physical body, it does not mention the formless realm. The text below and others generally explain absorption possessing majestic power and absorption lacking majestic power. As for the earlier text stating that absorption is the producer, this is based on direct reliance between preceding and succeeding moments being called 'producing', not like simultaneous production as when arising in the desire realm is called 'matter producing'. However, in the section below on superior absorption, it has already been clarified that first there are primary elements and afterward one relies on superior absorption.