大乘法苑義林章 3.4

3.4

辨體者，順世外道不別立有能造、所造，俱是四大，然性是常，更無別物。吠世史迦，四大乃是實句，有礙，通常、無常。眼根即火，耳根即空，鼻根即地，舌根即水，皮根即風。色、味、香、觸、聲，德句所攝，然是無礙。聲、香唯無常，餘通常無常。色等四種是四大德，四大非能造，色等非所造。地有色、味、香、觸，水有色、味、香、觸，火有色觸，風唯有觸，聲是空德，非四大德。僧佉師說，色等五種名五唯量，乃是能造地、水等造。地水等方造眼等五根，能造所造雖皆是無常，然非生滅，是轉變無常，竝皆有礙。然有別造，亦有通造。聲論師說，聲唯是常，餘四大種，及眼等根，色、味、香、觸，竝是無常。聲或顯常，或是生常。大眾部說，四大為能造，四塵為所造。無別五根，即四塵故，俱通有漏及以無漏，許佛有故。《成實論》說，四塵為能造，造於四大，四大成五根。五根唯所造，四塵唯能造。四大通二。聲亦唯所造。薩婆多師，四大為能造，唯有漏、有礙，觸處所攝。五根、五塵及法處無表色為所造。五根五塵皆唯有礙，唯是有漏。法處無表，說通無漏，是無礙攝。皆是實有。經部師說，能造、所造雖竝有礙，皆通假實。極微是實，麁色是假，竝皆有漏。無表假立，法處無色，不許色蘊有無表色。說假部說，能造所造、若麁若細，在蘊門中體皆是實，義積聚故，體非積聚。在界、處門竝皆是假，依、緣竝皆體積聚故。通有、無漏。一說部說，能造、所造唯有一名，都無實體。說出世部說，能造、所造，若有漏者竝皆是假，從顛倒起故。諸無漏者竝皆是實，非倒生故。今依大乘，觸處法處皆是有大種，散、定別故。造色通於十一處有。大種造色隨應俱通，依他、圓成二性所攝。五法之中，相及正智二法所收。通有漏無漏善、無記性。有漏大造定屬依他，無漏大造亦通圓成、依他所攝。有漏造色唯無記性，假性通三。故《瑜伽》六十四說「色聲表色，假通善惡，實唯無記。無表既假，許通善惡。無漏大造一切唯善。大種唯實，造色通假。」

Regarding the discernment of substance: The Lokāyata non-Buddhists do not separately establish primary causes of derivation and derived matter; both are the four great elements, yet their nature is eternal, and there is no other distinct entity. In Vaiśeṣika, the four great elements are substance categories (dravya-padārtha), possessing obstruction, and generally common to the eternal and the impermanent. The visual faculty is fire; the auditory faculty is space; the olfactory faculty is earth; the gustatory faculty is water; the tactile faculty is wind. Visible form, taste, odor, tangible, and sound are subsumed under the quality category (guṇa-padārtha), but are unobstructed. Sound and odor are solely impermanent; the remainder are common to the eternal and the impermanent. The four kinds such as visible form are qualities of the four great elements; the four great elements are not the primary causes of derivation, and visible form and so forth are not derived matter. Earth possesses visible form, taste, odor, and tangible; water possesses visible form, taste, odor, and tangible; fire possesses visible form and tangible; wind possesses only tangible. Sound is a quality of space, not a quality of the four great elements. The Sāṃkhya masters say: The five kinds such as visible form are called the five subtle elements (tanmātra); they are the primary causes that derive earth, water, and so forth. Only then do earth, water, and so forth derive the five faculties such as the visual faculty. Although the primary causes of derivation and the derived matter are both impermanent, they are not of the nature of arising and ceasing, but rather of transformation-impermanence, and all possess obstruction. However, there is distinct derivation, and there is also shared derivation. The Śabdika masters say: Sound alone is eternal; the remaining four great elements, the faculties such as the visual faculty, and visible form, taste, odor, and tangible are all impermanent. Sound is either eternal as manifested or eternal as produced. The Mahāsāṃghika school says: The four great elements are the primary causes of derivation, and the four sense data (viṣaya) are the derived matter. There are no separate five faculties, because they are identical with the four sense data. Both are common to sāsrava and anāsrava, since they are acknowledged to exist in the Buddha. The Tattvasiddhi-śāstra says: The four sense data are the primary causes of derivation, deriving the four great elements; the four great elements constitute the five faculties. The five faculties are solely derived matter; the four sense data are solely the primary causes of derivation. The four great elements are common to both. Sound is also solely derived matter. The Sarvāstivāda masters hold: The four great elements are the primary causes of derivation, solely sāsrava and possessing obstruction, subsumed under the tangible base (spraṣṭavyāyatana). The five faculties, the five sense data, and the unmanifest matter (avijñapti-rūpa) of the dharma base are the derived matter. The five faculties and five sense data all solely possess obstruction and are solely sāsrava. The unmanifest matter of the dharma base is said to be common to anāsrava and is subsumed under the unobstructed. All are substantially existent (dravyasat). The Sautrāntika masters say: Although both the primary causes of derivation and the derived matter possess obstruction, both are common to the nominal and the real. Atoms (paramāṇu) are real; coarse matter is nominal; all are sāsrava. Unmanifest matter is nominally established; in the dharma base there is no matter, and they do not accept that the aggregate of matter includes unmanifest matter. The Prajñaptivāda school says: The primary causes of derivation and the derived matter, whether coarse or subtle, are all substantial in substance within the context of the aggregates, because their meaning is an accumulation, while their substance is not an accumulation. Within the context of elements and bases, both are nominal, because both the support and the objective support are accumulations in substance. They are common to sāsrava and anāsrava. The Ekavyāvahārika school says: The primary causes of derivation and the derived matter have only a name and possess no real substance whatsoever. The Lokottaravāda school says: Among the primary causes of derivation and the derived matter, those that are sāsrava are entirely nominal, because they arise from perversion; those that are anāsrava are entirely real, because they are not produced from perversion. Now, relying on the Mahāyāna: The tangible base and the dharma base both contain great elements, owing to the difference between the distracted and concentrated [states]. Derived matter is common across eleven bases. The great elements and derived matter, as appropriate, are both subsumed under the two natures of paratantra and pariniṣpanna. Among the five dharmas, they are included within the two dharmas of sign (nimitta) and correct knowledge (samyag-jñāna). They are common to sāsrava and anāsrava, and to the wholesome and indeterminate natures. Sāsrava great elements and derived matter definitely belong to paratantra; anāsrava great elements and derived matter are also subsumed under both pariniṣpanna and paratantra. Sāsrava derived matter is solely of indeterminate nature; its nominal nature is common to the three [moral natures]. Therefore fascicle sixty-four of the Yogācārabhūmi says: "The manifest matter of color and sound is nominally common to the wholesome and unwholesome, but substantially it is solely indeterminate. Since unmanifest matter is nominal, it is admitted to be common to the wholesome and unwholesome. Anāsrava great elements and derived matter are all solely wholesome. The great elements are solely real, while derived matter is common to the nominal."