大乘法苑義林章 5.27

5.27

二境多少者，五十三說「勝定果色於一切色皆得自在。」又《顯揚論》第四卷說初勝處云「若勝若劣者，謂淨不淨色、聲、香、味、觸之所攝色。」由如是等諸教誠證，故知此色，若假若實、有漏無漏，皆具五境。八十九說「變化不能為四事，謂業果、心、心所及根。」故餘一切皆能變化。六十四說「勝定果色，當知唯有顯色等相，於彼香等生因闕故，及無用」者，此言意顯異生定前加行因劣故，不能變化香、味等色，設復變之，無彼實用。非諸聖者。又有漏定勢力微劣，唯能變起色、聲、觸三。香、味無前加行因故，不能變起。設變無用，非無漏心。又二乘不能變起香、味二種，非諸菩薩。又以欲界為本質者，具有五境。以上界色為本質者，無香、味二，上界地無種子所託二種因故。又變欲界具有五種。變色界境但唯有三，隨有無故。設託變彼，亦無實用，本質無故。若定果色，不變香、味。《花嚴經》說「菩薩鼻根聞無色界宮殿之香。」《法花經》云「持此經故，光音、遍淨乃至有頂，初生退沒，聞香悉能知。」彼界異熟先無香、味，若非定果，此是何香？非獨變香而不變味，故知定果通香、味等。《法花論》云「此是智境，鼻根知故。諸根互用，不可說言。」六十五說「威德定色雖不與彼十有色處自相相應，然得似彼自性顯現。眼等五根既無相用，香、味二法其用亦無。色聲觸三有實用故，根為識依。所變之根識不依止，可無實用。香味不爾，其用寧無？香、味、色觸其類同故。似根但是色等五攝。如前道理既廣成立，故定果色定具五境，香積佛界定具五故。」

Second, regarding whether its objects are many or few: The fifty-third [fascicle] states: "Matter born as the fruit of superior samādhi attains mastery over all matter." Furthermore, the fourth fascicle of the Xianyang shengjiao lun, explaining the first abhibhvāyatana, says: "'Superior or inferior' refers to the matter subsumed under pure and impure visible form, sound, smell, taste, and tangibles." From such reliable testimonies of various teachings, we know that this matter, whether nominal or real, sāsrava or anāsrava, possesses all five objects. Fascicle eighty-nine states: "Transformations cannot perform four things: namely, karmic fruit, mind, mental factors, and sense faculties." Therefore, everything else can be transformed. Fascicle sixty-four states: "Matter born as the fruit of superior samādhi should be known to have only the marks of visible forms, etc., because the causal conditions for producing smell, etc., are lacking there, and because they are useless." The intention of these words is to show that because the preparatory causes of an ordinary being before samādhi are inferior, they cannot transform matter such as smell and taste; even if they were to transform them, they would lack those real utilities. It is not so for noble ones. Furthermore, the power of sāsrava samādhi is slight and inferior, so it can only transform and produce three: visible form, sound, and tangibles. Because smell and taste lack prior preparatory causes, it cannot transform and produce them. Even if transformed, they are useless; this does not apply to an anāsrava mind. Furthermore, the two vehicles cannot transform and produce the two kinds, smell and taste, but not so for bodhisattvas. Furthermore, those which take the desire realm as their fundamental substance possess all five objects. Those which take the matter of the higher realms as their fundamental substance lack the two, smell and taste, because the grounds of the higher realms lack the two kinds of causes relied upon by seeds. Furthermore, transforming [the matter of] the desire realm possesses all five kinds. Transforming the objects of the form realm has only three, following their existence or non-existence. Even if one relies upon transforming them, there is also no real utility, because the fundamental substance is lacking. If matter born of the fruit of samādhi did not transform smell and taste, the Avataṃsaka-sūtra says: "The nose faculty of a bodhisattva smells the fragrance of the palaces of the formless realm." The Lotus Sūtra states: "Because of upholding this sūtra, from the Ābhāsvara and Śubhakṛtsna up to the Akaniṣṭha, at initial rebirth and at falling away, all can be known by smelling their fragrance." The vipāka of that realm originally lacks smell and taste; if it were not the fruit of samādhi, what fragrance would this be? It is not that it transforms fragrance alone without transforming taste; therefore, we know that the fruit of samādhi extends to smell, taste, and so forth. The Saddharmapuṇḍarīkopadeśa states: "This is an object of wisdom, because it is known by the nose faculty. The mutual functioning of the sense faculties cannot be explained [in ordinary terms]." Fascicle sixty-five states: "Although majestic matter of samādhi does not correspond to the intrinsic characteristics of those ten material āyatanas, yet it is able to appear resembling their intrinsic nature. Since the five faculties such as the eye lack marks and functions, the two dharmas of smell and taste also lack their function. Because the three—visible form, sound, and tangibles—have real utility, the sense faculties serve as supports for consciousness. If consciousness does not rely upon transformed sense faculties, they may well lack real utility. Smell and taste are not like this; how could they lack their utility? Because smell, taste, visible form, and tangibles are of the same class. Resembling faculties are merely subsumed under the five such as visible form. Since it has been established extensively according to the preceding reasoning, matter born as the fruit of samādhi definitely possesses all five objects, because the Buddha realm of Gandhahastin definitely possesses all five."