大乘法苑義林章 5.45

5.45

二辨體性者，初極略色。此論自說極微為體，即五色根。除逈色等餘五色境，及四大種、法處實色，極微為性。《顯揚》第五、《瑜伽》五十四說「建立極微有十五種，謂眼等根為五極微、色等境五極微、四大種四極微、法處實色有一極微。」故此十五為極略色性。二極逈色，論自說言「即此離餘之礙觸色，以空界色極微為體。」論說逈色即明闇色，當知光影色極逈色收。日炎名光，餘炎名明。影、暗翻此。豈唯明暗是逈色耶？唯說明暗但舉小分。然空界色上下見別，分成逈色及空一顯，故空界色攝六種色，折至極微總名極逈。建立所以，如前應知。三受所引色者，論自說言「謂無表色」。有義：唯二，以律儀、不律儀無表為體，處處皆說法處無表唯此二故，要猛利思種便無表故。有義：亦以非律儀、非不律儀無表為性。此第八等說業有三：一律儀、二不律儀、三非律儀非不律儀。非律儀非不律儀者，謂彼所有善不善業，若布施等、若毆擊等，律儀、不律儀所不攝業皆此所收。五十四說「色用差別者，謂有表無表律儀、不律儀、非律儀非不律儀所攝作用，說布施等為此業故。」定知此業亦有無表。說表無表律儀等三為色作用，何緣唯二有表無表，此處中業唯有表耶？不說三者，即二所攝善惡類故，故受所引定通三種。律儀無表總有三種：一別解脫無表，即七眾戒。二定俱無表，八等至俱諸有漏戒，此亦名為靜慮律儀、色界威儀，故以為名。三無漏無表，八等至俱諸無漏戒。若別解脫無表、不律儀無表、處中無表，此三皆依動發思種防發身語善惡功能增長位立。故《唯識》說「謂此或依發勝身語善惡思種增長位立。」《成業論》說「動發勝思能發律儀、不律儀表，由此熏成二勝種子未損壞位，假立善惡律儀無表。」定俱無漏二種無表，依彼二位止惡現思功能建立，故《唯識》說「或依定中止身語惡現行思立，此等諸無表為受所引體。」四遍計所起色者，論自說言「謂影像色。獨生散意識通三性心所變根塵，無根等用，水月、鏡像此等非一。因計所變五根、五塵，定境色等，無用影像，為此遍計所起色體。」五自在所生色者，論自說言「以解脫靜慮境色為體。」五十三說「勝定力故，於一切色皆得自在，即以定所變色、聲、香、味、觸境為體。」

Second, determining the essential nature: First, maximally reduced matter (parama-saṃkṣipta-rūpa). This treatise itself states that subtle atoms (paramāṇu) constitute its substance, namely the five physical sense-faculties, the remaining five physical sense-objects excluding distant matter and the like, as well as the four great elements and the real matter included in the sensory base of phenomena (dharmāyatana); its nature is subtle atoms. Xianyang, fascicle 5, and the Yogācārabhūmi, fascicle 54, state: 'There are fifteen kinds in the establishment of subtle atoms: the five subtle atoms of the eye and other faculties, the five subtle atoms of visible forms and other sense-objects, the four subtle atoms of the four great elements, and one subtle atom of the real matter of the sensory base of phenomena.' Therefore, these fifteen constitute the nature of maximally reduced matter. Second, maximally distant matter (parama-dūra-rūpa). The treatise itself states: 'This is matter with obstructive contact apart from the rest, having the subtle atoms of the matter of space-realm (ākāśa-dhātu-rūpa) as its substance.' The treatise states that distant matter is matter of light and darkness; one should know that the matter of brightness and shadows is subsumed under maximally distant matter. The glare of the sun is called light (prabhā); other glares are called illumination (āloka). Shadow and darkness are the opposites of these. Could it be that only illumination and darkness are distant matter? Mentioning only illumination and darkness merely brings up a small part. However, the matter of space-realm is differentiated into upper and lower visions, divided into distant matter and the uniform manifestation of space; therefore, the matter of space-realm subsumes six kinds of matter, and when reduced to subtle atoms, they are collectively termed maximally distant. The reasons for its establishment should be understood as above. Third, matter induced by undertaking (samādāna-rūpa). The treatise itself states: 'It refers to unmanifest matter (avijñapti-rūpa).' One opinion holds: There are only two, taking the unmanifest [matter] of restraint (saṃvara) and non-restraint (asaṃvara) as its substance, because in every place it is said that unmanifest matter of the sensory base of phenomena consists only of these two, since it must be an intense seed of intention (cetanā) that constitutes unmanifest matter. Another opinion holds: It also takes unmanifest matter of neither-restraint-nor-non-restraint as its nature. The eighth and other fascicles of this [treatise] state that karma is threefold: first, restraint; second, non-restraint; third, neither-restraint-nor-non-restraint. That of neither-restraint-nor-non-restraint refers to all those wholesome and unwholesome karmas of theirs, whether giving and the like, or striking and the like; karmas not subsumed by restraint or non-restraint are all included here. Fascicle 54 states: 'Regarding the distinction of material functions, it refers to the functions subsumed under manifest and unmanifest restraint, non-restraint, and neither-restraint-nor-non-restraint, because giving and the like are stated to be this karma.' One definitely knows that this karma also possesses unmanifest matter. If the three—manifest and unmanifest restraint and the rest—are stated as material functions, for what reason would only two have manifest and unmanifest, while this intermediate karma would have only manifest? That the three are not mentioned is because they are wholesome and unwholesome categories subsumed under the two; therefore, matter induced by undertaking definitely encompasses all three kinds. The unmanifest matter of restraint has three kinds in total: First, unmanifest matter of prātimokṣa, namely the precepts of the seven assemblies. Second, unmanifest matter concomitant with concentration, all sāsrava precepts concomitant with the eight attainments; this is also named dhyāna-restraint and the deportment of the form realm, hence taken as its name. Third, unmanifest matter that is anāsrava, all anāsrava precepts concomitant with the eight attainments. As for the unmanifest matter of prātimokṣa, the unmanifest matter of non-restraint, and the intermediate unmanifest matter, these three are all established on the basis of the stage of growth in the capacity of the seeds of inciting intention to prevent and generate bodily and vocal wholesomeness or unwholesomeness. Therefore, the Weishi says: 'This is established either on the basis of the stage of growth of the seeds of intention that incite superior bodily and vocal wholesomeness or unwholesomeness.' The Karmasiddhiprakaraṇa states: 'The superior intention that incites can generate manifest restraint and non-restraint; based on this perfuming into two superior seeds in the stage where they have not been damaged, wholesome and unwholesome unmanifest restraint is nominally established.' The two kinds of unmanifest matter concomitant with concentration and anāsrava are established on the basis of the capacity of the active intention that halts evil in those two states. Therefore, the Weishi says: 'Or it is established on the basis of the active intention in concentration that halts bodily and vocal evils; these various unmanifest matters constitute the substance of [matter] induced by undertaking.' Fourth, matter generated by conceptualization (parikalpita-rūpa). The treatise itself states: 'It refers to image matter (pratibimba-rūpa). The faculties and dusts transformed by the isolated, dispersed mental consciousness across the minds of the three natures have no functions of faculties and the like, like the moon in the water or an image in a mirror, which are not singular. The five faculties, five dusts, matter that is the sphere of concentration, and so forth transformed due to conceptualization, which are useless images, constitute the substance of this matter generated by conceptualization.' Fifth, matter born of mastery (vaibhuvika-rūpa). The treatise itself states: 'It takes as its substance the matter that is the sphere of the dhyānas of liberation.' Fascicle 53 states: 'Due to the power of superior concentration, one attains mastery over all matter, taking precisely the spheres of matter, sound, smell, taste, and tangibles transformed by concentration as its substance.'