瑜伽師地論略纂 14.35

14.35

論云「勝定力故者，勝定力故，先起大種，然後造色變異而生」等者，此中太師云：上云若依此繫定，即此繫四大造，若約根大造，論唯色界繫；若得定中，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，隨見分是無色界繫，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？即此卷下文云勝定果色不依大種，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，如下界根等大造義，初有大種，即有造色，名不依大種。若此所造色亦依三摩地，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，是大造義。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，此解不如前文。此中據實定色者皆變為大造，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。今准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，唯說名為造。六十六云隨得彼界，彼大種造。

Regarding the treatise's statement: '"Due to the power of superior concentration" means that through the power of superior concentration, the great elements are first produced, and thereafter derived forms transform and arise' and so forth: here, the Great Master says: It was stated above that if one relies on the concentration bound to this [realm], it is created by the four great elements bound to this [realm]. If analyzed in terms of creation by the great elements of the faculties, the treatise holds that they are bound only to the form realm; but if obtained within concentration, they also transform into the great elements, as in the text here. For example, entering the formless concentration, one produces form resulting from concentration (dhyāna-phala-rūpa). Because this produced form is transformed by formless concentration, following the darśanabhāga, it is bound to the formless realm; and this created form, following that to which the concentration is bound, is likewise bound to the formless realm. The previous text applied generally to the upper two realms. Now, within this concentration, the great elements are first produced in the initial moment solely as solidity, moisture, warmth, and motion, not yet being derived forms; and only in the subsequent moment do they become derived forms. How is this known? In the text below in this very fascicle, it states that forms resulting from superior concentration do not rely on the great elements, but rely solely on concentration; yet because they rely on the samādhi that possesses a generic reflected image, they may also be called "created by the great elements." The intent of the text here is: if viewed in terms of the same moment, as in the lower realms where the great elements of the faculties create [derived forms], where the presence of the great elements initially coincides with the presence of derived forms, it is called "not relying on the great elements." But if this created form also relies on the generic great elements of the prior moment in samādhi, it may also be called "created by the four great elements." In the case of non-concentrative forms, the great elements and the derived forms must be created simultaneously, whereas the great elements of this concentration create at a different time. When this text now says that 'the great elements are first produced,' it means that in the prior moment they transform into the great elements, and only in the subsequent moment do they become derived forms; they are not created at the same moment. Because [derived forms] arise depending on them, they are termed 'created'; this is the meaning of being created by the great elements. Another interpretation: this refers to real forms resulting from concentration, which is why within concentration they also transform into great elements. As for the text below stating that they do not transform into great elements, that refers to nominal forms of concentration which must rely on real great elements for their creation; hence, one takes the great elements of the generic reflected image of form prior to concentration as creating them. But since it says 'the samādhi of the generic reflected image,' this interpretation is inferior to the previous text. Here, regarding real forms of concentration, all transform into the creation by the great elements; the text below, because it must rely on the basic substance before transforming into the great elements within concentration, conceals the great elements within concentration without discussing them, and does not speak of relying on the creation by the great elements; yet because it follows the fundamental condition, it may also be called 'created by the great elements.' Now, reflecting upon the previous fascicle where it says that once mastery over all forms is attained, they immediately transform into the great elements, this text serves as proof. If the preparatory mind induces the great elements and so forth, as in this text, then the great elements create the forms within concentration. If the preparatory mind does not induce the great elements and induces derived forms alone, then the text below says they are not created by the great elements; because it is said to arise depending on the samādhi of the reflected image, it is only called 'created' by denomination. Fascicle 66 says that whichever realm one attains, they are created by the great elements of that realm.