大乘法苑義林章 5.26

5.26

一凡聖起者，有義：此色通凡聖起。五十四言「心自在轉微細性者，謂色無色二界諸色。如契經說『有平等心天，曾於人中薰瑩心故，隨此修力住一毛端空量地處，展轉更互不相妨礙。』又《阿含》云『無色諸天淚下如雨，佛邊側立。』如是等證處處皆有。」彼處既說上二界天現身住此，復言此色亦通有漏，引教如前，故知凡聖皆能現起。《顯揚》唯說諸佛菩薩，據大威德勝人說故。豈二乘等亦不能變？無色界天許雨淚故。《瑜伽》又說「雖非出世定之所行，然由彼定增上力故有能現者。」彼說聖者具有世間出世間智，顯非出世智之所行，非簡異生不能現起，故知此色定通凡聖。有義：此色非異生起。《顯揚》十八說法處色十二相中，唯言諸佛菩薩等變。此《瑜伽》又說離非出世定之所行，然由彼定增上力故，有一能現。尚非一切聖者能起，況諸異生。六十五說「要具威德極靜定心，方能為緣生此定色。」亦非不具大威德心及不定心所緣境界。豈異生類能獲威德極靜定心現起諸色？又言：此事不可思議。若異生起，應思議攝，由此唯聖非凡所起。然《瑜伽論》三十三說「諸聖神通隨所變事、隨所作事、隨所勝解，一切皆能如實成辦，無有改異，堪任有用。非聖神通不能如是，猶如幻化唯可觀見，不堪受用。」故前解是。

First, regarding whether it is produced by ordinary beings or noble ones: There is an opinion that this matter is produced by both ordinary beings and noble ones. The fifty-fourth [fascicle] says: "The subtle nature that transforms at will according to the mind refers to the various kinds of matter in the form and formless realms. As a sūtra states: 'There are devas of equanimous mind who, having formerly perfumed and purified their minds among humans, dwell in an empty space the size of a hair-tip by the power of this cultivation, without mutually obstructing one another.' Furthermore, the Āgama states: 'The devas of the formless realm wept tears like rain, standing beside the Buddha.' Such proofs exist everywhere." Since that passage states that the devas of the upper two realms manifest bodies and dwell here, and furthermore states that this matter is also sāsrava, citing authoritative teachings as before, we therefore know that both ordinary beings and noble ones can manifest and produce it. The Xianyang shengjiao lun speaks only of buddhas and bodhisattvas because it speaks based on superior persons of great majesty and virtue. Could it be that those of the two vehicles and so forth are also unable to transform it? For the formless realm devas are accepted to rain tears. The Yogācārabhūmi also states: "Although it is not the sphere of supramundane samādhi, yet by the sovereign power of that samādhi, there are some who can manifest it." It says that noble ones possess both mundane and supramundane wisdom; this shows that it is not the sphere of supramundane wisdom, not to exclude ordinary beings from being able to manifest and produce it. Therefore, we know that this matter definitely pertains to both ordinary beings and noble ones. There is another opinion that this matter is not produced by ordinary beings. In fascicle eighteen of the Xianyang shengjiao lun, among the twelve marks of matter of the realm of mental objects, it speaks only of the transformations of buddhas, bodhisattvas, and the like. This Yogācārabhūmi also states that apart from being not the sphere of supramundane samādhi, yet by the sovereign power of that samādhi, there is one who can manifest it. It cannot even be produced by all noble ones, let alone all ordinary beings. Fascicle sixty-five states: "One must possess an extremely quiet mind of samādhi with majesty and virtue before it can serve as a condition to produce this matter of samādhi." It is also not an object cognized by a mind that lacks great majesty and virtue or by an uncollected mind. How could the class of ordinary beings attain an extremely quiet mind of samādhi with majesty and virtue to manifest and produce the various kinds of matter? Furthermore, it states: this matter is inconceivable. If it were produced by ordinary beings, it should be subsumed under the conceivable; therefore it is produced only by noble ones and not by ordinary beings. However, the Yogācārabhūmi, fascicle thirty-three, states: "All supernormal powers of noble ones, whatever is transformed, whatever is done, whatever is resolved upon, can all be truly accomplished without alteration, and are capable of practical use. The supernormal powers of non-noble ones cannot be like this; like illusions, they can only be seen, but are incapable of being used." Therefore, the former explanation is correct.