大乘義章 8.73

8.73

次就三聚分別諸界。言三聚者，所謂色、心、非色非心。十八界中，五根五塵一向是色，意根六識一向是心。法界之中備含三聚，依如《毘曇》，善惡無作以為色法，想受行等以為心法，自餘十四不相應行及三無為為非色心。成實法中，過未五塵四大等色以為色法，五識已前次第滅心是其心法，假名眾生善惡無作三無為等為非色心。三聚如是。色中別以三門分別：一就四大分別諸色。依如《成實》，色香味觸是四大因，能成四大，不為大成；聲塵一種，是四大果，依四大生，不攬大成；眼等五根為四大成。法界中色，義則不定。若論過未五塵色法，同前五塵，不為大成。過未五根，同前五根，為四大成。餘外假色亦四大成。四大相望，得有相生，無相成理。毘曇法中，眼等五根、色聲香味及法塵色皆四大造。觸界不定，輕等七種是四大造，堅濕煖動四大之觸，非四大造。問曰：為當一種四大具造諸色？為當別造？論者不同。有人宣說：一種四大具造諸色。有人復言：聚者同造，異者別造。《雜心》所存，四大別造，都無共理。二就對分別。色有三種：一可見有對、二不可見有對、三不可見無對。色界一種，可見有對，為眼所行名為可見，為其對礙色根所對故名有對。聲香味觸是不可見有對，非眼所行名不可見，有對同前。眼等五根及無作色是不可見無對，非眼所行故不可見，為意所緣、不為對礙色根所對故名無對。三約受分別。若有色法破壞逼迫能生覺心，名之為受；不生覺心，名為不受。如《雜心》說，眼等五根若現在者，能生受心，名之為受；若在過未，不生覺心，名為不受。色香味觸在於現在、不離根者，名之為受；餘者不受。聲塵及與法塵中色一向不受，不生覺故。色法如是。次辨心法。於中約就覺觀分別，依如《毘曇》，五識之中定有覺觀。意根、意識及與法界，義別三種：初禪已還定有覺觀，中間禪地無覺有觀，二禪已上定無覺觀。問曰：五識何不如是？釋言：五識唯在欲界初禪中有，上地則無，是故五識唯在覺觀。若依《成實》，五識之中定無覺觀，以五識中無思惟故。意根、意識及心法界，麁同《毘曇》，細則不同。彼宗宣說，覺觀一心遍通三界，以是心之麁細相故。就三界中，欲界地心定有覺觀；色無色界禪方便有，定體則無，以其寂故。心法如是。次辨非色非心之法。於中約就有無分別。若對空理，一切法界斯名為有。故《地持》云「有為無為名之為有，無我我所名無所有。」隨相分別，三無為法是其非色非心無法，有則不定。毘曇法中，宣說十四不相應行，以為非色非心有法。成實宣說，假名眾生善惡無作以為非色非心有法（此二門竟）。

Next is distinguishing the elements in terms of the three aggregates. The three aggregates are matter, mind, and that which is neither matter nor mind. Among the eighteen elements, the five sense faculties and the five dust-objects are entirely matter; the mental faculty and the six consciousnesses are entirely mind. The element of phenomena fully encompasses all three aggregates: according to the Abhidharma, good and bad unmanifest [action] are regarded as material phenomena; ideation, sensation, formations, and so forth are regarded as mental phenomena; and the remaining fourteen conditioning factors not associated [with mind] and the three unconditioned [dharmas] are that which is neither matter nor mind. In the Tattvasiddhi system, the five dust-objects, the four great elements, and other such matter of the past and future are regarded as material phenomena; the minds that cease in succession prior to the five consciousnesses are its mental phenomena; and provisional sentient beings, good and bad unmanifest [action], the three unconditioned [dharmas], and so forth are that which is neither matter nor mind. Such are the three aggregates.
Within matter, distinctions are made separately across three categories:
First, distinguishing the varieties of matter in terms of the four great elements. According to the Tattvasiddhi, visible form, scent, taste, and tangibility are the causes of the four great elements, being able to constitute the four great elements without being constituted by the great [elements]; the sound-dust alone is an effect of the four great elements, arising based on the four great elements without being composed by taking in the great [elements]; the five faculties of eye and so forth are constituted by the four great elements. Regarding matter within the element of phenomena, the meaning is unfixed: if one treats past and future matter of the five dust-objects, it is the same as the five dust-objects preceding, not being constituted by the great [elements]; past and future five faculties are the same as the five faculties preceding, being constituted by the four great elements; other external provisional matter is also constituted by the four great elements. When the four great elements are considered with respect to one another, there can be mutual generation, but there is no principle of mutual constitution. In the Abhidharma system, the five faculties of eye and so forth, visible form, sound, scent, taste, and the matter of the dust-object of phenomena are all created by the four great elements. The element of tangibility is unfixed: seven kinds, such as lightness, are created by the four great elements; the tangibilities of the four great elements—hardness, wetness, warmth, and motion—are not created by the four great elements. Question: Does a single kind of four great elements completely create the various forms of matter, or do they create them separately? The treatises differ. Some state: a single kind of four great elements completely creates the various forms of matter. Others further state: that which is aggregated is co-created, and that which is distinct is separately created. What the Saṃyuktābhidharmahṛdaya maintains is that the four great elements create them separately, with no principle of commonality at all.
Second, distinguishing in terms of resistance (pratigha). There are three kinds of matter: (1) visible and resistant, (2) invisible and resistant, and (3) invisible and non-resistant. The single element of visible form is visible and resistant: being the domain of the eye, it is called visible; being confronted by material faculties that encounter obstruction, it is called resistant. Sound, scent, taste, and tangibility are invisible and resistant: not being the domain of the eye, they are called invisible, while their resistance is the same as before. The five faculties of eye and so forth, as well as unmanifest matter, are invisible and non-resistant: not being the domain of the eye, they are invisible; being objects of the mind and not being confronted by material faculties that encounter obstruction, they are called non-resistant.
Third, distinguishing in terms of sensation (upātta). If a material dharma, when damaged or impinged upon, can generate an aware mind, it is called 'sensed'; if it does not generate an aware mind, it is called 'unsensed.' As the Saṃyuktābhidharmahṛdaya states, if the five faculties of eye and so forth are present, they can generate a mind of sensation and are called 'sensed'; if they are in the past or future, they do not generate an aware mind and are called 'unsensed.' When visible form, scent, taste, and tangibility are in the present and not separated from the faculties, they are called 'sensed'; the rest are unsensed. Sound-dust and matter within the dust-object of phenomena are entirely unsensed, because they do not generate awareness. Such are material dharmas.
Next is explaining mental dharmas. Therein, distinguishing in terms of vitarka and vicāra: according to the Abhidharma, within the five consciousnesses there are definitely vitarka and vicāra. Regarding the mental faculty, mental consciousness, and the element of phenomena, the meaning is divided into three kinds: from the first dhyāna downward there are definitely vitarka and vicāra; in the intermediate dhyāna stage there is no vitarka but there is vicāra; from the second dhyāna upward there are definitely neither vitarka nor vicāra. Question: Why is it not like this for the five consciousnesses? Explanation: The five consciousnesses exist only in the desire realm and the first dhyāna, and do not exist in higher stages; therefore, the five consciousnesses are only in [the presence of] vitarka and vicāra. If following the Tattvasiddhi, within the five consciousnesses there are definitely neither vitarka nor vicāra, because within the five consciousnesses there is no reflection. For the mental faculty, mental consciousness, and the mental element of phenomena, it is roughly the same as the Abhidharma, but in detail it differs. That school states that vitarka and vicāra are a single mind that pervades all three realms, because they are the coarse and fine aspects of the mind. Among the three realms, the mind of the desire realm stage definitely has vitarka and vicāra; in the dhyāna expedients of the form and formless realms they exist, but in the essence of absorption they do not, because of its stillness. Such are mental dharmas.
Next is explaining the dharmas that are neither matter nor mind. Therein, distinguishing in terms of existence and non-existence: if contrasted with the principle of emptiness, all elements of phenomena are named existent. Hence the Bodhisattvabhūmi states, 'The conditioned and unconditioned are called existent; the absence of self and what belongs to self is called non-existent.' Distinguishing according to characteristics, the three unconditioned dharmas are non-existent dharmas that are neither matter nor mind, while their existence is unfixed. In the Abhidharma system, the fourteen conditioning factors not associated [with mind] are stated to be existent dharmas that are neither matter nor mind. The Tattvasiddhi states that provisional sentient beings and good and bad unmanifest [action] are existent dharmas that are neither matter nor mind. (This concludes the second section.)