瑜伽師地論略纂 14.22

14.22

論云「復次，色界中無現香、味，然有彼界等，乃至由此二無故，鼻、香二亦無」者，言色界中雖無香、味及緣此識，然有此二根。問曰：何用此根？義曰：如《俱舍論》，以莊嚴身故。問曰：若莊嚴身，扶根塵足得，何用於根？義曰：以發言音要藉扶根塵，若有能依眼根、所依之塵，身為依之發語。不然不得，故須根也。乃至如無男根，亦無依處。二根無者，依處亦無等難，思准翻數。論云「如是一切色蘊所攝色中，九種是實物有；觸所攝中，四大種是實物有，當知所餘唯是假有」者，若九實者，於下文中，如色處中，長等是假有，青黃是實；聲中，因受大種、不受大種是實，餘可意等假；香中，可意香是假，餘緣法生和合等實；味中，苦、酢等六是實，餘可意味等假。一一塵中皆有假有、實有，何故此乃言九皆實有，觸分於二？義曰：以觸處中能造、所造異，所造色皆是假有，又復多故，所以偏明。其餘九中無能造色，又復皆是所造，所造之中雖有假者，但少非多，故不論也。《顯揚》十八云：形、影、表是假，響音善是假等，如《對法》第一抄會。又諸處中，假別生意識，如生老等；此處不然，故不例彼。何故色上立生等便是不相應，乃至名依聲亦爾？觸依大上立而說，以開入故，名等可取，乃說不相應。觸要依身取，所以觸入收，離四大外，取不可得；餘九處，離四大法外，別取可得。若觸所造色時，但即唯得大種，無別造別得形色，但於顯上建立故。通明實門。法處色中，如《對法》五種，定自在所生有二種色，謂有威德定及假相非威德定者，此中唯言威德定。即法處五色中，四全一分是假，一分是實。何故如此者？非定實用故，如理應思。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，如實作色；其非威德定色，唯令他見，非實作事，不如實作。　問曰：無漏色定，見諦方得，此稍可得，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。又准下文，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。　問：然無漏中，三乘皆得無漏，何人得之？於大乘中有威德定，雖有初地、八地，二處皆有其名，依於何地？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，即由定力，令本識別現變色塵者是。即如入淨土，後得智力故，令本識別變為塵，此是定果，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。問曰：唯定一數所變之色是實物有。同時心王、心所所變亦實物有故。

The treatise says: "Furthermore, in the form realm there are no present odors or tastes, yet their elements, etc., exist... up to: because these two are absent, the nose and odor are also absent." This means that although in the form realm there are no odors or tastes, nor consciousness cognizing them, nonetheless these two faculties exist. Question: What is the use of these faculties? Answer: As in the Abhidharmakośa, they serve to adorn the body. Question: If they adorn the body, the physical support of the faculties would suffice; what is the use of the faculties? Answer: Because uttering sounds must rely on the physical support of the faculties; if there are the supported eye faculty and the supporting physical particles, the body acts as the support to utter speech. Otherwise it could not, hence the faculties are necessary. Up to: just as without the male faculty, there is also no physical locus for it. The objection that if the two faculties are absent, their physical loci would also be absent, should be pondered and inverted accordingly. / The treatise says: "Among all matter included within the aggregate of matter, nine kinds exist as real substances; among that included within tangibles, the four great elements exist as real substances, while the remainder should be known as existing merely as designations." If nine are real: in the text below, as in the sphere of matter, long and so forth exist as designations, while blue and yellow are real; in sound, that caused by seized great elements and unseized great elements is real, while the remaining agreeable ones, etc., are designations; in odor, agreeable odor is a designation, while the remainder arising from conditions, combinations, etc., are real; in taste, the six such as bitter, sour, etc., are real, while agreeable taste, etc., are designations. Since within each and every sensory object there are both nominal existence and real existence, why does it say here that nine all exist as real, and tangibles are divided into two? Answer: Because in the sphere of tangibles, the producing elements and the produced matter are distinct; the produced matter is entirely nominal existence and moreover is abundant, which is why it is singled out for explanation. Among the remaining nine, there are no producing elements, and furthermore all are produced matter; although there are designations among the produced matter, they are few and not many, and therefore not discussed. Fascicle eighteen of the Prakaraṇāryavācā states: shape, shadow, and manifest [karma] are designations; reverberating sound and wholesome sound are designations, etc., as harmonized in the first commentary on the Abhidharmasamuccaya. Furthermore, in various spheres, designations separately generate mental consciousness, like birth, old age, etc.; here it is not so, and thus does not follow that analogy. Why is it that establishing birth, etc., on matter makes them non-concurrent [formations], and up to names relying on sound being likewise? Tangibles are spoken of as being established upon the great elements: because an entrance is opened, names, etc., are apprehensible and thus spoken of as non-concurrent. Tangibles must be apprehended in reliance upon the body, so they are included in the tangible entrance; apart from the four great elements, their apprehension cannot be attained. In the other nine spheres, separate apprehension can be attained apart from the four great elements. When touching produced matter, one only ever attains the great elements, and does not separately produce or separately attain shape-matter, which is merely established upon color-matter. This thoroughly clarifies the approach to the real. / Among matter of the sphere of phenomena, as in the five kinds in the Abhidharmasamuccaya, matter born of mastery in samādhi has two kinds of matter: that is, samādhi endowed with majesty and samādhi with mental image without majesty; here it only speaks of samādhi endowed with majesty. Thus, among the five kinds of matter of the sphere of phenomena, four are entirely [designations] and one part is designation, while one part is real. Why is it like this? Because it does not have the actual function of samādhi, which should be pondered in accord with principle. Why is it called "majesty" and said to be real? As the text below says, because it is undefiled, it is called majesty; because it is the Dharma of the noble ones, it is called majesty. This matter of samādhi can accomplish real activities, like truly formed matter; matter of samādhi without majesty merely causes others to see it, but does not accomplish real activities, not being like truly formed [matter]. / Question: Samādhi of undefiled matter is only attained upon seeing the truth, which is somewhat attainable; why can samādhi with defilements have such real activity? It is attained due to the noble ones' undefiled category, attained through predominant force as described in the text below. Furthermore, following the text below, when this matter is arisen by subsequent attainment through the predominant force of non-conceptual wisdom, samādhi with defilements cannot attain it. Here, based on its substance, it is truly undefiled, but resembles the defiled, and thus it is spoken of as undefiled and defiled. / Question: Yet among the undefiled, all three vehicles attain the undefiled; what person attains it? In the Mahāyāna there is samādhi endowed with majesty; although both the first bhūmi and the eighth bhūmi have this name, on which bhūmi does it depend? Furthermore, the great master of meaning says: this applies to the defiled; that which is defiled is not real, because it cannot be put to practical use. If it is not a contemplation of mental image, that which is put to practical use is also real existence. / Where it speaks here of "its fruit and its cognitive realm," the great master of meaning says: the fruit is that which, due to the power of samādhi, causes the fundamental consciousness to separately manifest and transform into the objective matter. That is, like entering a pure land, through the power of subsequent wisdom, it causes the fundamental consciousness to transform into sensory objects; this is the fruit of samādhi, and is real existence. Because it is spoken of as the fruit of the mind and is the object of samādhi, this matter of samādhi, with respect to samādhi, is both a fruit and a cognitive realm, yet is a single entity. Question: Only matter transformed by the single factor of samādhi exists as a real substance, because that transformed by the concurrent primary mind and mental factors also exists as a real substance.