瑜伽師地論略纂 2.9

2.9

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.