瑜伽師地論略纂 14.24

14.24

論云「又定所行色，若依此繫定，即由此繫四大種所造」者，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。若無色界亦有，如前五十三末文。何故此不言無色界者？彼無依身，略而不論。故下文但從緣彼影像種類三摩地發，定中亦變為影像大種造色名造，然非依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，故說無此法處攝大種，從能引勝定為言，故下文云不依大種。然定自變為大種，定心果故，隨定所繫，說此繫大種造。即此論云無色界繫定引生無漏定起此色者，即無色大種所造。無色本無大種，何造也？此是無漏，非有漏，似有漏，體無漏。又釋：唯在色界，有本繫定大種造色。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，緣有色界色為本質時，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、無漏別，第八緣、不緣別，此緣分別有漏、無漏別等。然威德定亦實變為五根，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，彼界大種造；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。今此中言隨定繫妙界，雖無觸四大，定中亦得變為四大，四大隨定，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，非同剎那如色界生名為色造。然下勝定先為大種，假依勝定中自明說。定、道共戒何處大造耶？無間有漏、無漏任運定能起此色，非勵力思惟定能生此色。若菩薩，是無漏，若二乘，是有漏，皆能變化令他受用，名威德定；餘假想觀不爾，故非威德定，不名實色。如次下更當廣釋。　「色界色清淨，非下眼境」者，此據報色任運者，如梵王佛邊聽法，亦變化麁細令欲界人見等，亦有麁義。

The treatise says: "Furthermore, with respect to form that is the sphere of concentration, if it is based on concentration bound to this [realm], then it is produced by the four primary elements bound to this [realm]." This is stated with reference to being only in the form realm, because concentration and prajñā are equally balanced and concentration is clear and acute; therefore the treatise says that being based on this concentration, it is produced by the primary elements bound to this [realm]. If it is also present in the formless realm, as in the text at the end of the previous fifty-third [fascicle], why does it not speak of the formless realm here? Because there is no physical body to rely on there, it is omitted and not discussed. Therefore, the subsequent text only [states that] it arises from the samādhi that cognizes those kinds of images; within concentration it also transforms into image-primary-elements producing form, which is called "produced," yet it is not called "produced" through being born relying on those fundamental primary elements. If one investigates it closely, the subsequent text says that first there are the primary elements, and afterwards there is the produced form, which means there are also primary elements; this is its meaning. However, they are not the original primary elements of the tangible base, and thus it is said that there are no such primary elements subsumed under the dharma base. This is stated in terms of the superior concentration capable of inducing them; hence the subsequent text says they do not rely on primary elements. Yet concentration itself transforms into the primary elements, because they are the fruit of the mind in concentration; in accordance with that to which the concentration is bound, it is said that they are produced by the primary elements bound to this [realm]. Even as this treatise says that when concentration bound to the formless realm induces an outflow-free concentration to give rise to this form, it is produced by formless primary elements. Originally there are no primary elements in the formless realm; how could they produce it? This is outflow-free, not outflow-bound; it resembles the outflow-bound, but its substance is outflow-free. Another explanation: Only in the form realm are there the primary elements of the concentration bound to the original realm that produce form. As for the formless realm, as stated in the sixty-sixth [fascicle]: if one takes the form of this realm as an object, then it is also produced by the primary elements of this realm; this is because there is form, and it is only in the form realm. Furthermore, the subsequent text says: "Just like a magical transformation," because it is absent in the formless realm. If it is as in the earlier explanation, the production is spoken of relying on the bound concentration, based on what it belongs to. Although it is a concentration of the formless realm, when it takes the form of the form realm as its archetype, it also transforms into primary elements. "Just like a magical transformation" is stated in terms of actual utility, because its function is identical to a magical transformation. The outflow-free form is spoken of relying on the concentration capable of inducing it; the primary elements of the formless realm are actually not bound to any realm, but are subsumed under the dharma base. What is the difference between this and the form produced by supernormal powers of a mind of magical transformation? There is the difference between outflow-bound and outflow-free; the difference between being cognized or not cognized by the eighth [consciousness]; and the difference between this cognizing conceptualization being outflow-bound or outflow-free, and so forth. However, concentration possessing majestic power actually transforms into the five sense organs as well, yet it transforms into their likeness and not the real ones; this is merely the substance of the dust that supports the organs, not the substance of the pure sense organs. Furthermore, this form is nominally designated as form. If one considers the function of the archetype, then as the sixty-sixth [fascicle] states: according as it cognizes that realm, it is produced by the primary elements of that realm. If one takes direct production, then it is produced by the primary elements transformed within concentration. If one takes what it is produced by, then it is the power of concentration, not caused by primary elements. Such various distinctions are based on the meaning. Furthermore, it also extends to the formless realm as having this form born of concentration possessing majestic power. Now, here it says that it accords with the exquisite realm to which the concentration is bound; although there are no four primary elements of contact, within concentration they can also be transformed into the four primary elements. Because the four primary elements accord with concentration, it is discussed in accordance with that to which the concentration is bound on the basis of having a physical body to rely on, and thus does not speak of the formless realm. If one considers subsequent texts and so forth, they comprehensively explain both concentration possessing majestic power and that not possessing majestic power. When the earlier text took concentration as that which is capable of producing, this was based on direct reliance across preceding and succeeding moments being called "producing"; it is not that in the same moment, as when arising in the form realm, it is called being produced by form. However, that subsequent superior concentration first acts as primary elements is explicitly stated within that which fictively relies on superior concentration. Where do the primary elements that produce the morality concomitant with concentration and with the path come from? The immediately preceding outflow-bound or outflow-free spontaneous concentration is able to give rise to this form; it is not that a concentration of strenuous contemplation is able to produce this form. If it is a bodhisattva, it is outflow-free; if it is the two vehicles, it is outflow-bound. Both are able to magically transform it so that others may enjoy it, which is called concentration possessing majestic power; the remaining concentrations of fictive imaginative contemplation are not like this, so they are not concentrations possessing majestic power and are not called actual form. As below, this will be explained more extensively in due course. / "The form of the form realm is pure, not the object of lower eyes": this is based on retribution-form operating spontaneously; as when Brahmā listens to the Dharma beside the Buddha, he also magically transforms coarse and subtle [forms] to let people of the desire realm see them, and so forth, so there is also a sense of coarseness.