瑜伽論記 14.320

14.320

言勝定力故者，依如泰師上言若依此繫定，即此繫四大造。若約報大造論，唯色界繫。若約定中，亦變為大種如此處文，如入無色定起定果色，此所起色無色定所變故，隨見分是無色繫，此所造色隨定繫，亦無色界繫，前文通上二界。今此定中初念先起大種唯為堅濕煖動不為造色，後剎那中方為造色，何以得知，即此卷下文言勝定果色不依大種唯依於定。然依種類影像三摩地，亦得名為大種所造。此中文意，若約同念，如下界報等大造義，初有大種則有造色，名不依大種。若此造色，前三摩地前念種類大種，故亦得名為四大所造。若非定等色，大與造色必同時造，其此定大種別時造。今此文云先起大種者，謂前念變為大種後念方為造色，不是即同念造，依彼生名為造，故是大種義。又解：此中據定果實色所以定中，亦變為大種。若約下文不變為大種者，據假定色須依實大造，故取定前三摩地種類影像色大種造，既言種類影像三摩地，此解不如前。又此中據實夫定色者皆變為大造，下文以要依本質方定中變為大種，故隱定中大種不論不言依大造，從本緣故，亦得名大種造。今準思前卷云：一切色皆得自在即變為大種，此文為證，如加行心引大種等，如此文即大種造定中色。若加行不引大種唯引造色者，下文言非大種造說依影像三摩地發故說名為造。六十六云：隨得彼界彼大種。

Regarding 'through the power of superior concentration': according to Master Tai's previous statement, if it is concentration bound to this realm, it is derived from the four elements bound to this realm. If discussed in terms of elements of retribution, it is bound only to the form realm. If discussed in terms of what is within concentration, it also transforms into great elements as in the text here: like entering formless concentration and giving rise to forms that are the fruit of concentration; because these arisen forms are transformed by formless concentration, following the seeing portion they are bound to the formless realm, and these derived forms follow the binding of concentration, also being bound to the formless realm; the earlier text applies to both higher realms. Now, within this concentration, in the initial thought-moment great elements first arise merely as solidity, moisture, warmth, and motion, not as derived forms; in a later instant they only then become derived forms. How is this known? The text later in this fascicle says that forms resulting from superior concentration do not rely on the great elements, but rely solely on concentration. Yet relying on the samādhi of generic images, they can also be named 'derived from the great elements'. The text's meaning here is: if in terms of the same thought-moment, like the meaning of elements deriving [matter] in the retribution of the lower realm and so forth, when there are great elements at the beginning, there are derived forms, which is called 'not relying on the great elements'. If these derived forms [rely on] the generic great elements of the preceding thought-moment of the prior samādhi, they can therefore also be named 'derived from the four elements'. If it is not concentration-form and the like, the elements and derived forms are necessarily derived simultaneously; but these concentration elements are derived at a different time. Now this text says 'first arising great elements' means that in the previous thought-moment they transform into great elements, and only in a later thought-moment do they become derived forms; it is not that they are derived in the very same thought-moment; relying on their arising, it is named 'derived', and thus it is the meaning of the great elements. Another explanation: here it is based on the real forms resulting from concentration, which is why within concentration they also transform into great elements. If according to the later text they do not transform into great elements, it is based on imaginary concentration-forms having to rely on real elements to be derived; hence taking the great elements of generic image forms prior to concentration to derive them, since it says 'samādhi of generic images', this explanation is not as good as the previous one. Furthermore, based on reality here, all forms of concentration transform into great elements; the later text, because they must rely on the fundamental substance before transforming into great elements in concentration, therefore conceals the great elements in concentration without discussing them and does not say they are derived from elements; following their fundamental condition, they can also be named derived from great elements. Now reflecting on the previous fascicle, which states: 'When all forms attain mastery, they immediately transform into great elements'; this text serves as proof. As when the mind of preparation induces great elements and so forth, in this text it is great elements deriving forms within concentration. If preparation does not induce great elements but induces only derived forms, the later text says they are not derived from elements, explaining that they are produced relying on the samādhi of images, and therefore named 'derived'. Fascicle sixty-six says: 'Accompanying the attainment of that realm, one attains the great elements of that realm.'