成唯識論演祕 2.118

2.118

眾賢師義具如疏明。又《正理論》云：色等極微散未合時，同毘婆沙及經部師非五識境，以識上無極微相故。多微聚集展轉相望，一一極微有麁相生，方眼等識所緣之境。且如七微共聚相資，各各有一麁相而生量等七微。然此麁相唯現在有，雖是質礙互相涉入，如經部者所造之色。又與能生因細極微必得同處，如經部者能造所造互相涉入，故緣麁相必緣極微，以同處故。然和合相雖說生言，非異能生別有體性，但本極微無有麁相。今和集已，體雖不改相轉成麁，故說生言，非如本計多微共聚共成一相。

Master Saṅghabhadra's doctrine is fully clarified in the Commentary. Furthermore, the *Nyāyānusāra* says: When the atoms of form and the like are dispersed and not yet aggregated, consistent with the Vibhāṣā and Sautrāntika masters, they are not the cognitive objects of the five consciousnesses, because upon consciousness there is no aspect of the atoms. When many atoms aggregate and are mutually related, upon each atom a gross aspect arises, and only then does it become an objective condition cognized by the visual and other consciousnesses. For example, when seven atoms gather together and mutually support one another, each gives rise to a gross aspect equivalent in measure to the seven atoms. However, this gross aspect exists only in the present; although having material obstruction, they mutually interpenetrate, like the derived matter (upādāya-rūpa) of the Sautrāntikas. Moreover, it necessarily occupies the same location as the subtle atoms that are its generating causes, just like the primary elements and derived matter of the Sautrāntikas mutually interpenetrate; therefore, cognizing the gross aspect necessarily involves cognizing the atoms, because they occupy the same location. Although this aggregated aspect is said to "arise," it has no distinct entity separate from that which generates it; it is just that the original atoms lacked the gross aspect. Now having gathered together, although their substance does not change, their aspect transforms into a gross one; hence the word "arise" is used. It is not like the original assertion that many atoms gather together to jointly produce a single aspect.