瑜伽師地論略纂 2.9

2.9

二不相離中，文分為二：初略解二種；「又此遍滿」下，重解二種。　「同處不相離」者，隨無根處，諸無根色；隨有根處，諸有根色。自類大造皆同一處相涉入義，非是極微各別住義。　「和雜不相離」者，謂自類大種與餘類大種更相涉入俱一處義。故論下云：前是共大種聚，後是不共大種聚。此解和雜中亦云：即此大種極微與餘聚集，能所造色處俱故。不同薩婆多極微各別，同聚體異。《俱舍》頌云「欲微聚無聲，無根有八事，有身根九事，十事有餘根。」今者大乘，同異類一切大造，無別極微，隨所有聚皆相涉入，名不相離。　又「同處不相離」者，隨有根、無根一切大極微中，即有隨應一切所造色極微更相涉入合成一物，無別極微二處而住。　「和雜不相離」者，即此一大種極微，與餘一切大種所造極微，雖同一處，非成一體。性各別故、用各異故，知非一性；諸根於中遍受用故、不相礙故，知同一處：名同處不相離。性各別故、用各異故，名雜；同一處故，名和。處所無二，俱依一所，體仍各別，故名處俱。其不相雜義意可知。　「又此遍滿色聚」下，因文便故，先解和雜不相離。　「又一切所造色」下，方解同處不相離。胡麻等聚，體類別居，大造、極微不同於彼。但如諸物，石磨為末，以水和合，處所難分，其性各別，是和雜不相離義。　「又一切所造色」下，乃至大種所據處所，其即質造。　諸所造色，還即據此大種造色，同依一處，不同他宗類各別住，是不相離義。　上來所釋，後之二文順前解二處中後復次義。若依初復次義，同類、異類大造相望，義准應悉。此義如〈決擇〉五十四、六十五等、《對法》第五疏解。

Under the two not existing separately, the text is divided into two: first, a brief explanation of the two kinds; from "Moreover, this pervasive…" onward, an elaborate explanation of the two kinds. "Not existing separately in the same locus" means that wherever there is no sense faculty, there is non-faculty matter; wherever there is a sense faculty, there is faculty matter. The primary elements and derived matter of their own category all interpenetrate in the same locus, not that atoms abide each separately. "Not existing separately through harmonious intermixture" means that primary elements of their own category and primary elements of other categories mutually interpenetrate and reside together in one locus. Therefore, the treatise below says: the former is a cluster of shared primary elements, and the latter is a cluster of unshared primary elements. In this explanation of harmonious intermixture it also says: these very atoms of primary elements assemble with others, coexisting in the locus of producing and produced matter. This is unlike the Sarvāstivādins where atoms are distinct and differ in substance within the same cluster. The *Kośa* verse says: "In the desire realm, a cluster of atoms without sound, lacking a sense faculty, has eight entities; with the body faculty, it has nine entities; with other faculties, it has ten entities." Now in the Mahāyāna, all primary elements and derived matter of the same or different categories have no separate atoms; wherever there is a cluster, they all mutually interpenetrate, which is called "not existing separately". Furthermore, "not existing separately in the same locus" means that within all primary element atoms, whether with or without sense faculties, there are corresponding atoms of all derived matter mutually interpenetrating to form a single entity, without separate atoms abiding in two loci. "Not existing separately through harmonious intermixture" means that this single atom of a primary element, though in the same locus with the atoms of all other primary elements and derived matter, does not become a single substance. Because their natures are distinct and their functions are different, we know they are not of one nature; because the faculties universally experience them therein and do not obstruct one another, we know they are in the same locus: this is called not existing separately in the same locus. Because their natures are distinct and their functions are different, it is called "mixture"; because they share the same locus, it is called "harmony". There are not two locations, for both rely on a single locus, yet their substances remain distinct; hence they are called coexisting in locus. The meaning of their not being confused is obvious. From "Moreover, this pervasive material cluster…" onward, taking advantage of the text's flow, it first explains not existing separately through harmonious intermixture. From "Moreover, all derived matter…" onward, it then explains not existing separately in the same locus. In clusters of sesame seeds, etc., their substances and categories dwell separately; primary elements, derived matter, and atoms are not like that. Rather, it is like various substances ground into powder by a stone mill and combined with water: their locations are difficult to distinguish, yet their natures remain distinct; this is the meaning of not existing separately through harmonious intermixture. From "Moreover, all derived matter…" down to the locus occupied by the primary elements, this is production identical to the physical substance. The various forms of derived matter also occupy these very primary elements and derived matter, together relying on a single locus, unlike other schools where each category dwells separately; this is the meaning of not existing separately. What has been explained above: the latter two textual passages follow the meaning of the latter alternative explanation among the two loci explained earlier. If based on the first alternative explanation, taking into account primary elements and derived matter of the same and different categories, the meaning should be understood accordingly. This meaning is as explained in chapters fifty-four and sixty-five of the *Viniścaya*, the fifth fascicle of the commentary on the *Abhidharmasamuccaya*, etc.