成唯識論掌中樞要 1.201

1.201

勝定果色略以七門分別：一、凡、聖起。如《對法》抄：色界通果，可通凡、聖。如〈三十三文〉：若無色界毘鉢舍那菩薩緣三界及無漏，亦有定色淚下如雨及宮殿香故。必要是聲聞能變，非是地前故。皆通凡、聖，皆能起之。有用、無用即成差別，如〈三十三〉說。第二、依地者。此有二門：（一）能變依；（二）所變依。能變之中通唯四定，如《唯識疏》。定力通無色，色界六地、無色四地可然；餘七方便作用狹劣；欣厭上下無勝力能故，不能變。或方便初未至亦無相故。有義非想行相微細、闇昧故，不能；初近分地亦無廣通故，亦不能。此上隨依，通有漏、無漏。所變依者：變色、無色界及與無漏，決定皆得，隨能變故。於欲界中如身在下界，意引定果色。與上界色類相似及無漏者，欲界五識未必能觀，名無見無對。下界第八所緣可爾，如眼、耳通扶根塵等。此類甚多。若有四禪小作欲界化，能引麁色似欲界者，為令欲界眾生受用，即令五識第八所緣皆欲界繫，隨意樂力起色果故，亦復無遮。〈三十三〉云：聖神通變能令受用成辨所作故。三、有漏、無漏。凡夫所變唯有漏，不能令用，唯令他見，如〈三十三〉說。聖者所變通有漏、無漏，因五、第八見，皆唯有漏，相勢同故。唯無記性，在果唯無漏善，自、他俱然。第六意變自、他，俱通有漏、無漏，通善、無記，利戲別故。然無色界及中間唯是善性，無通果，唯定境，無記定不能故。四靜慮果即通無記，此在七地以前，二乘、異生，非八地等。四、具境多少。不變根等在中，如《對法抄》等。五、大種造性，如《對法抄》。六、定通別，如《唯識疏》。七、界處所攝者：因中意識第八所變之色，五識不得，定屬法處。以境對根，及果對因，皆定爾故。能緣之根俱是意處、意界、意識界故；以果屬因，定法處所攝故；不以影從質五塵等攝，五不見故；亦得從質為名，名色、聲、香、味、觸等故。然有不依質而變故，不以影，從質攝。若令五識得受用者，即通五外處及法處攝。法處攝如前說。五境攝者，以境對根，離因從果故。若五識外境，以果從因，名勝定果，亦法處攝。意、八俱境相從亦爾。在佛果上五識、意識、第七、八所變實色者，從五識故，皆名五塵。不爾，佛果十八界云何名無漏，《佛地》、《唯識》廣成立故，如散心五、八意所變五塵皆五塵故。佛果意識中第七、八所變假色，如八勝處等，可唯法處。若五識等亦五外境收。今唯於法處說勝定果者，由在因中根本色故，多五不緣，自體微細，名無見對。若神通等所發許五見者。《顯揚》第一：勝定果法處色所依成就者，亦令他見，即非無見無對。非如散色，名無見對，從本為名，非實無也。〈三十三〉云：凡夫神通定猶令他見故，即依此義。有說佛果無十五界，若不爾者，勝定果色應不唯法處。護法等解約因位中安立諦，但說有處、界故，唯法處說勝定果。不爾，云何經言十八界種通有、無漏，獲常色等。故前解善。

Form born of superior meditative absorption is briefly analyzed through seven headings: First, its arising in ordinary beings and noble ones. As noted in the notes to the Abhidharma: the results of supernatural powers in the form realm can belong to both ordinary beings and noble ones. As in the text of Fascicle Thirty-three: if a bodhisattva practicing vipaśyanā in the formless realm takes the three realms and the anāsrava as ālambana, there are also meditative forms such that tears fall like rain and the fragrance of palaces appears. This necessarily requires a śrāvaka capable of transformation, not one prior to the stages; both ordinary beings and noble ones are included, and both are capable of giving rise to it. Whether it is functional or non-functional constitutes the difference, as stated in Fascicle Thirty-three. Second, the bases of realms. This has two headings: (1) the basis of the transforming agent; (2) the basis of that which is transformed. Among the transforming agents, supernatural power is confined solely to the four dhyānas, as in the Commentary on the Cheng weishi lun. Meditative power extends to the formless realm: the six grounds of the form realm and the four grounds of the formless realm can indeed do so; the other seven preliminary preparations have narrow and inferior functioning, and because they lack superior power to feel revulsion toward lower levels and aspiration toward upper levels, they cannot transform. Or, because the first preliminary preparation of the unarrived [dhyāna] also lacks marks, they cannot. There is an opinion that because the ākāra of the sphere of neither-perception-nor-non-perception is subtle and obscure, it cannot; and because the preliminary preparation of the first dhyāna lacks extensive supernatural powers, it likewise cannot. In accordance with these bases, they comprise both sāsrava and anāsrava. As for the basis of that which is transformed: transforming into the form realm, formless realm, and anāsrava is definitely possible in all cases, according to the transforming agent. In the desire realm, if one’s body is in the lower realm and the mental consciousness induces meditative forms, then with respect to those resembling the upper realms or anāsrava, the five consciousnesses of the desire realm might not be able to observe them; these are called invisible and non-obstructive. What is taken as ālambana by the eighth consciousness of the lower realm may be like this, just as the dust supporting the faculties of the supernatural eye and ear. Such cases are extremely numerous. If one in the fourth dhyāna creates a small desire-realm transformation, able to induce coarse forms resembling the desire realm to let desire-realm sentient beings experience and use them, then the ālambanas of the five consciousnesses and the eighth consciousness are all bound to the desire realm; because meditative form results arise according to the power of inclination, this is likewise unhindered. Fascicle Thirty-three states: the transformations of noble supernatural powers can bring about experiential use and accomplish deeds. Third, sāsrava and anāsrava. What is transformed by ordinary beings is solely sāsrava and cannot be put to use, only allowing others to see it, as stated in Fascicle Thirty-three. What is transformed by noble ones comprises both sāsrava and anāsrava. In the causal stage, the見 of the five consciousnesses and the eighth consciousness are solely sāsrava, because their nimitta and force are identical; they are solely of indeterminate nature. At the stage of fruition, they are solely anāsrava wholesome, both for oneself and others. Transformations by the sixth mental consciousness, whether for oneself or others, comprise both sāsrava and anāsrava, and comprise both wholesome and indeterminate, owing to the difference between benefiting others and sport. However, the formless realm and the intermediate dhyāna are solely wholesome in nature; they lack the fruits of supernatural powers and are solely meditative spheres of objects, for indeterminate absorption is incapable. The fruits of the four dhyānas then comprise the indeterminate; this is prior to the seventh stage, among the two vehicles and ordinary beings, not at the eighth stage and beyond. Fourth, the quantity of spheres of objects possessed: sense faculties and so forth are not transformed within it, as in the notes on the Abhidharma. Fifth, the nature of being created by the great elements, as in the notes on the Abhidharma. Sixth, the distinction between meditation and supernatural power, as in the Commentary on the Cheng weishi lun. Seventh, inclusion within realms and āyatanas: the forms transformed by the mental consciousness and eighth consciousness in the causal stage cannot be apprehended by the five consciousnesses, and definitely belong to the dharmāyatana. This is because both when matching the object to the faculty, and when matching the fruit to the cause, it is definitely so. The faculties capable of apprehending them are both the manāyatana, the manodhātu, and the manovijñānadhātu; because the fruit is attributed to the cause, they are definitely included in the dharmāyatana; they are not subsumed under the five dusts by taking the pratibimba to follow the bimba, because the five [consciousnesses] do not see them; yet they may also be named after the bimba as visible form, sound, smell, taste, and touch. However, because some are transformed without relying on a bimba, they are not subsumed under the bimba through the pratibimba. If they are made to be experienced and used by the five consciousnesses, then they are included within both the five external āyatanas and the dharmāyatana. Their inclusion in the dharmāyatana is as previously explained. Their inclusion in the five objects is because, matching the object to the faculty, one leaves the cause and follows the fruit. If the external objects of the five consciousnesses, following the cause from the fruit, are called meditative forms, they are also subsumed under the dharmāyatana. The conformity of the mutual objects of the mental consciousness and eighth consciousness is likewise. At the stage of Buddhahood, the real forms transformed by the five consciousnesses, mental consciousness, seventh, and eighth consciousnesses are all called the five dusts, following the five consciousnesses. Otherwise, how could the eighteen dhātus at the fruit of Buddhahood be called anāsrava? For this is extensively established in the Buddhabhūmi and the Vijñapti-mātra: just as the five dusts transformed by the five, eighth, and mental consciousnesses in a distracted state are all five dusts. The provisional forms transformed by the seventh and eighth within the mental consciousness of Buddhahood, such as the eight spheres of mastery, may belong solely to the dharmāyatana; but if in the five consciousnesses and so forth, they are also subsumed under the five external objects. Now, explaining meditative forms solely within the dharmāyatana is because they are root forms in the causal stage; for the most part the five [consciousnesses] do not take them as ālambana, and their essential nature is subtle, so they are called invisible and non-obstructive. If they are generated by supernatural powers and allowed to be seen by the five [consciousnesses]: the first fascicle of the Xianyang states that those endowed with the basis of the dharmāyatana forms of meditative fruits can also cause others to see them, and thus they are not invisible and non-obstructive. They are called invisible and non-obstructive not in the same way as scattered forms, taking their designation from their origin, not that they are truly non-existent. Fascicle Thirty-three states: the supernatural meditations of ordinary beings can still make others see them; this is based on this principle. Some say that there are no fifteen dhātus at the stage of Buddhahood; if it were not so, meditative forms would not belong solely to the dharmāyatana. Dharmapāla and others explain that, relying on conventional truth in the causal stage, they merely state that these āyatanas and dhātus exist, hence they explain meditative forms solely within the dharmāyatana. If it were not so, how could the sūtra state that the seeds of the eighteen dhātus comprise both sāsrava and anāsrava, and that one attains eternal form and so forth? Therefore, the previous explanation is superior.