大乘義章 2.22

2.22

第二門中辨其體相。先辨色法，次顯心法，後明非色非心之法。就色法中，兩門分別：一辨體相、二明假實。色之體相，論釋不同。《毘曇》宣說十一種色為色法聚。何者十一？五根為五、五塵為十、通無作色為十一也。清淨四大所造眼耳鼻舌及身，是其五根。為外四大所造色聲香味觸等，是其五塵。身口業中，善、惡、無作是無作色。《大智論》等亦同此說。《成實》宣說十四種色為色法聚。何者十四？五根為五，五塵為十，加以四大通前十四。五根如上，所言異者，毘曇法中五根之體是實法色，為四大造，與大別體，如人造畫，畫與人別。成實法中五根之體是假名色，四大所成，根外無大，如陰成人，人外無陰，根亦如是。五陰如上，所言異者，毘曇法中大所造塵與四大異。成實法中色香味觸能成四大，不為大造，唯一聲塵從四大生。有斯異也。四塵所成地水火風，是四大也。問曰：《毘曇》說無作色，成實法中何故不論？宗別不同，所說各異。毘曇法中說無作業是色法，故色中說之。成實說為非色心，故色中不論。又問：《成實》別說四大，毘曇法中何故不立？亦是宗別，所說各異。異相如何？毘曇宣說堅濕煖動四種實觸，以為四大。此之四大，觸塵中收，故不別說。《成實》所辨地水火風攬四塵成，能成五根。根因塵果，根塵不攝，故須別論（此一門竟）。

In the second section, their substantial characteristics are distinguished. First, material dharmas are distinguished; next, mental dharmas are revealed; and finally, dharmas that are neither matter nor mind are clarified. Within material dharmas, there are two sections of distinction: first, distinguishing their substantial characteristics; second, clarifying the nominal and the real. Regarding the substantial characteristics of matter, the treatises explain them differently. The Abhidharma teaches eleven kinds of matter as the aggregate of material dharmas. Which are the eleven? The five sense organs make five, the five sense objects make ten, and including unmanifest matter makes eleven. The eye, ear, nose, tongue, and body made of the pure four great elements are the five sense organs. Color-form, sound, odor, taste, and tangibility made of the external four great elements are the five sense objects. Within bodily and vocal karma, good, bad, and neutral unmanifest karma are unmanifest matter. Treatises such as the Da zhidu lun also share this explanation. The Tattvasiddhi teaches fourteen kinds of matter as the aggregate of material dharmas. Which are the fourteen? The five sense organs make five, the five sense objects make ten, and adding the four great elements makes the previous fourteen. The five sense organs are as above. As for where they differ: in the Abhidharma system, the substance of the five sense organs is real matter, made by the four great elements and possessing a distinct substance from the great elements, just as when a person paints a picture, the picture is distinct from the person. In the Tattvasiddhi system, the substance of the five sense organs is nominal matter, formed of the four great elements, and outside the sense organs there are no great elements, just as the aggregates form a person, and outside the person there are no aggregates; the sense organs are likewise. The five objects are as above. As for where they differ: in the Abhidharma system, the sense objects made by the great elements are distinct from the four great elements. In the Tattvasiddhi system, color-form, odor, taste, and tangibility can form the four great elements and are not made by the great elements; only the sound object arises from the four great elements. Such is their difference. Earth, water, fire, and wind, formed of the four sense objects, are the four great elements. Question: The Abhidharma speaks of unmanifest matter; why is it not discussed in the Tattvasiddhi system? The tenets differ, so their explanations vary. In the Abhidharma system, unmanifest karma is stated to be a material dharma, so it is discussed under matter. The Tattvasiddhi speaks of it as neither matter nor mind, so it is not discussed under matter. Question again: The Tattvasiddhi separately teaches the four great elements; why does the Abhidharma system not establish them [separately]? This also is due to differing tenets, so their explanations vary. How do their characteristics differ? The Abhidharma teaches that the four kinds of real tangibles—solid, moist, warm, and mobile—constitute the four great elements. These four great elements are subsumed within the tangible object; therefore, they are not separately taught. The earth, water, fire, and wind distinguished by the Tattvasiddhi gather the four sense objects to form themselves and can form the five sense organs. The organs are causes and the objects are results; since they are not subsumed by either organs or objects, they must be discussed separately. (This concludes the first section.)