瑜伽師地論略纂 2.11

2.11

「一切色聚，有色諸根所攝者」者，五十四云：如眼，若據相攝，唯一，謂眼清淨色。若相離攝，有七，謂眼、身、地、色、香、味、觸。若界攝，有十，加水、火、風。耳、鼻、舌亦爾。若身根，除眼等四，獨可得故，唯可有九。界者，因義。順經部宗色能持種，說有彼界。或彼聚中，可有能生彼色等用增上緣中立為界稱。或界者，性也，即彼體事。如欲界有眼等四，定有身根。有師於此起妄計云：若得天眼，亦得彼地身根，不相離故。其義不然。《雜心》云：極微在四根，十種應當知，身根九餘八，謂在有香地。若以在四根有十種，故定有身者，有香地言如何通？《俱舍》亦通云欲微聚故，《迦延》亦言：頗有成就彼地眼，不成就彼地身根耶？曰：有，謂身在欲界，起天眼通。故知彼說非理。　「相攝」者，約體攝也，各自以體自攝故。如有色，自有故。　「界攝」者，以體對用也。「不相離攝」者，體用不相離也。

Regarding “all aggregations of matter subsumed by the physical sense faculties,” fascicle 54 states: Taking the eye as an example, if considered in terms of essential subsumption, there is only one, namely the translucent matter of the eye. If considered in terms of inseparable subsumption, there are seven, namely eye, body, earth, visible form, odor, taste, and tangibility. If considered in terms of element subsumption, there are ten, adding water, fire, and wind. The ear, nose, and tongue are also like this. As for the body faculty, because it can be found independently without the four [faculties] such as the eye, it can only have nine. "Element" (dhātu) means cause. In accordance with the Sautrāntika tenet that form can uphold seeds, it is said that those elements exist. Alternatively, it is designated as an "element" in the sense of the predominant condition among functions capable of generating that form and so forth within that aggregation. Alternatively, "element" means intrinsic nature, which is just that substantial entity. For instance, in the desire realm, where there are the four such as the eye, the body faculty is definitely present. A certain teacher formed an erroneous supposition regarding this, saying: "If one attains the divine eye, one also attains the body faculty of that stage, because they are inseparable." That principle is incorrect. The Saṃyuktābhidharmahṛdaya states: "Subtle atoms in the four faculties / Should be known as of ten kinds; / Nine in the body faculty, eight in the remainder, / That is, in stages where odor exists." If because there are ten kinds in the four faculties the body is definitely present, how could the expression "stages where odor exists" be explained? The Abhidharmakośa also explains that this is due to aggregations of subtle atoms in the desire realm. Kātyāyana also said: "Can one possess the eye of that stage without possessing the body faculty of that stage?" Answer: "Yes, that is, when one's body is in the desire realm and one brings forth the supernormal knowledge of the divine eye." Therefore we know that teacher's explanation is unreasonable. "Essential subsumption" means subsumption with reference to substance, because each subsumes itself through its own substance. For example, when physical form exists, it exists of itself. "Element subsumption" matches substance with function. "Inseparable subsumption" means that substance and function do not separate.