瑜伽師地論略纂 14.41

14.41

論云「如別攝法處所攝，勝定果色，唯有顯色，無香味」等，西方二說：一、定果色實無香味，無用故，色界等中無種因故。前第五十三卷雖由勝定力於一切皆得自在等，此據色聲等語。二解、以定力故，實亦能現，故前第五十三卷云：由勝定力於一切色皆得自在。又《華嚴經》：菩薩鼻根得無色界宮殿之香。此處雖言無香味，然所變但是法處香味，而諸眾生不能託變受用，如色聲等，是色聲色聲處，故言無，以無用故。今取前解，無妨。　「此在色界，無香味種及用，故無香味」等者。若爾，即無色界無大種種子，應不變為大種等。答：無色無業色，而有無漏大種色，故有色；色界既無報香味，亦無無漏香味種。無色大種無報者，即有無漏種；色界雖無報香味，何妨得有無漏種？解云：無色大種有用故，雖無報大，即有無漏大；色界香味雖無有報者，以無用故，故無無漏。以無種、無用兩因來釋，此細尋之，如淨土中豈無勝定果色香味？今就變化心境相似及外處實用因中故無，論實亦有。

The treatise says: "Just as that subsumed under the dhātu of phenomena separately, form resulting from superior concentration has only visible form, and lacks smell and taste," and so forth. In the West there are two explanations: First, form resulting from concentration truly has no smell or taste because they are of no use, and because there are no causal seeds of them in the realm of form, and so forth. Although it was previously stated in Fascicle Fifty-Three that by the power of superior concentration one attains mastery over all things, this is spoken with reference to visible form, sound, and so on. The second explanation is: by the power of concentration, it can indeed also manifest them. Thus Fascicle Fifty-Three previously stated: "By the power of superior concentration, one attains mastery over all form." Furthermore, the Avataṃsaka-sūtra states: "With the nose faculty, a bodhisattva smells the fragrance of palaces in the formless realm." Here, although it is said that there are no smell and taste, what is transformed is merely the smell and taste of the dhātu of phenomena, and sentient beings cannot rely on them by transformation to enjoy them as they do visible form, sound, and so forth—these being visible forms and sounds, and of the visible form and sound spheres; therefore it is said that they do not exist, because they are of no use. For now, adopting the former explanation poses no difficulty. As for: "Because these in the realm of form lack the seeds and use of smell and taste, there are no smell and taste," and so forth: if so, then the formless realm lacks the seeds of the great elements, and thus it should not transform into the great elements and so forth. Answer: The formless realm lacks form produced by karma, yet possesses uncontaminated form of the great elements; hence form exists. Since the realm of form lacks retribution smell and taste, it also lacks uncontaminated seeds of smell and taste. When the great elements of the formless realm lack retribution, they possess uncontaminated seeds; although the realm of form lacks retribution smell and taste, what prevents it from possessing uncontaminated seeds? Explanation: Because the great elements of the formless realm have utility, although they lack retribution great elements, they possess uncontaminated great elements. Although smell and taste in the realm of form lack retribution, because they have no utility, they lack uncontaminated ones. It is explained by the two causes: lack of seeds and lack of utility. If one examines this carefully: as in the pure lands, how could there not be smell and taste of form resulting from superior concentration? Here, because they are merely similar to the objects of the mind of transformation and lack actual utility in the external spheres, they are absent; but according to the treatise, in truth they also exist.