瑜伽師地論略纂 13.55

13.55

論隨順理門因緣云「謂諸色根根依及識，此二」等者，法師云：根依者，扶根塵。若爾，何故下攝一切種子中不言扶根塵，及次下文云當知所餘色法，唯自種子之所隨逐？今此理文違故釋之。根依者，即造根之四大，故第二復次釋所以中云「若諸色根及自大種非心、心法種子隨逐」等，故知根依者，造根四大。　若爾，何故論云隨逐色根，有諸色根種子及餘色法種子等，不言四大中有諸色法種子等？解云：此略不說。又上總文言根依及所以中云自四大，以明四大造根者有諸法種子。此中解根已，解造根四大訖。「當知所餘色法，唯自種子之所隨逐」者，此諸扶根塵，非外器色。以此准即心所法中亦應有自種子。此中但言識者，略而不論。又心所不同扶根塵。所以者何？扶根塵根無之時，容有心所。不然，豈得王無之時心所有？故不為例。此中，如若有色界有心時，種子在何處？為一一色法、心法皆有一切種子，為然有心時在心，無心時在色？若一一中有，合有無量種子。又生無色界時，色中種子並在何處？若有心在心等者，即如有色界，有心時在何處？若在心中者，何故不在色中？

Regarding the treatise's statement on the door of reasoned compliance concerning causes and conditions: 'That is to say, the material faculties, the supports of the faculties, and consciousness—these two,' and so forth: the Dharma Master says that 'supports of the faculties' refers to the external matter supporting the faculties. If that were so, why does the text below, in subsuming all seeds, make no mention of the external matter supporting the faculties, and why does the subsequent passage state: 'It should be known that the remaining material phenomena are attended only by their own seeds'? Because this reason contradicts the text, it is now explained. The 'supports of the faculties' are the four great elements that produce the faculties. Therefore, the second subsequent explanation of the reason states: 'If the material faculties and their own great elements were not attended by the seeds of mind and mental factors,' and so forth. Hence we know that 'supports of the faculties' means the four great elements producing the faculties. If so, why does the treatise state that 'accompanying the material faculties are the seeds of the material faculties and the seeds of the remaining material phenomena,' without stating that 'within the four great elements are the seeds of the various material phenomena'? The explanation is: here it is omitted and not stated. Furthermore, the general text above mentions the 'supports of the faculties', and the reason given mentions 'their own four great elements', thereby clarifying that the four great elements producing the faculties contain the seeds of the various phenomena. Here, having explained the faculties, the explanation of the four great elements producing the faculties is concluded. As for the statement, 'It should be known that the remaining material phenomena are attended only by their own seeds,' this refers to the external matter supporting the faculties, not the external insentient matter of the vessel-world. By analogy with this, mental factors must also possess their own seeds. The mention here of consciousness alone is an abbreviation and not discussed at length. Moreover, mental factors are not analogous to the external matter supporting the faculties. Why? When the matter supporting the faculties and the faculties themselves are absent, mental factors may still exist. Otherwise, how could mental factors exist when the primary mind is absent? Thus they do not serve as an analogy. In this context, if one is in the form realm and mind is present, where do the seeds abide? Does each individual material phenomenon and mental phenomenon possess all seeds, or do they abide in mind when mind is present and in matter when mind is absent? If each individual [phenomenon] possessed them, an infinity of seeds would have to be combined therein. Furthermore, when born in the formless realm, where do the seeds in matter abide? If one claims they abide in mind when mind is present and so forth, then as in the form realm, when mind is present, where do they abide? If they are in the mind, why are they not also in matter?