[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 5.46 # 大乘法苑義林章 5.46 大乘法苑義林章 5.46 - **Language:** Classical Chinese ### [5.46](https://indike.org/pramana/in.bauddha.taisho.1861.5.46) 三釋名字者，初極略色。極者至也、窮也、邊也。略有二義：一者總義，總略眾色折至極微，名極略色。二者小義，折諸根境至極小處，名極略色，故稱極略，不名極微。略是總者略色之極，略是小者色即極略。或色之極略，依士、持業二釋隨應。今此色者，五種通名，二釋雖成，持業為勝。極逈色者，逈色即是色處。逈色離礙方顯，立以逈名。極逈即色，逈色之極、逈之極色，二釋隨應。色既通名，初後解勝。雖明暗等亦是所折，明等是別，逈色是總。處所寬廣，復能為依，不名極明等，但稱極逈色。然此逈色，與空一顯，上下類殊，俱空界色。不名極空名極逈者，恐濫虛空亦是色性。又逈色通，空色唯上，不名極空但稱極逈。受所引色者，受謂領受，因教因師而領受義。引謂發起，受之所引，名受所引。受所引即色，名受所引色。離合二名，即成兩釋。雖定道戒得，不從師教，然方便時亦從師教。不律儀戒，或自邀期、或從他受，由此總說名受所引。又別解脫，惡戒無表，定由受起，轉不隨心。定道相從，亦名受所引。又雖得彼，不定從他，無表類同，皆名受所引。亦有受得定得道，由此總名受所引色。遍計所起色者，三性意識能遍計度，境從此生，名彼所起。所起即色，名所起色。遍計之所起色，名遍計所起色。亦通兩釋。自在所生色者，定通無擁，名為自在。果從彼起，名彼所生。所生即色，名所生色。自在之所生色，名自在所生色。二釋如前。 > Third, explaining the names: First, maximally reduced matter (parama-saṃkṣipta-rūpa). 'Maximal' (parama) means reaching, exhausting, the limit. 'Reduced' (saṃkṣipta) has two meanings: The first is the meaning of gathering together: gathering and reducing all matter to the point of subtle atoms is called maximally reduced matter. The second is the meaning of smallness: breaking down the various faculties and objects to the extremely small point is called maximally reduced matter; hence it is called 'maximally reduced' and not called 'subtle atom'. If 'reduced' is gathering together, it is the extremity of reduced matter (tatpuruṣa); if 'reduced' is smallness, matter is itself maximally reduced (karmadhāraya). Or, it is the maximal reduction of matter; the two interpretations of dependent-determinative (tatpuruṣa) and appositional (karmadhāraya) compound apply accordingly. Now, as for this 'matter', it is the common designation for the five kinds; although both interpretations can be established, the appositional is superior. Maximally distant matter (parama-dūra-rūpa): Distant matter is precisely the sensory base of visible forms (rūpāyatana). Distant matter is manifested only when separated from obstruction, so it is established under the name 'distant'. The maximally distant is itself matter; the extremity of distant matter, or the maximally distant matter—the two interpretations apply accordingly. Since 'matter' is a common designation, the former and latter explanations are superior. Although illumination, darkness, and the like are also what is broken down, illumination and the rest are specific, whereas distant matter is general. Its location is vast, and furthermore it can serve as a basis; hence it is not named 'maximally illuminated' and so on, but merely called 'maximally distant matter'. However, this distant matter and the uniform manifestation of space are of different upper and lower categories, but both are matter of the space-realm. The reason it is not called 'maximally spatial' but called 'maximally distant' is for fear of confusing it with empty space also having the nature of matter. Moreover, distant matter is general, whereas space-matter is only above; hence it is not called 'maximally spatial' but merely called 'maximally distant'. Matter induced by undertaking (samādāna-rūpa): 'Undertaking' (samādāna) means receiving and taking up, the sense of receiving and taking up on the basis of teaching and a teacher. 'Induced' means generated; that which is induced by undertaking is called 'induced by undertaking'. That which is induced by undertaking is itself matter, hence called 'matter induced by undertaking'. By separating and combining the two names, two interpretations are formed. Although the precepts of concentration and the path are attained not from a teacher's instruction, nevertheless, at the time of preliminary application they also follow a teacher's instruction. As for the precepts of non-restraint, they are either self-determined or undertaken from another; because of this, they are collectively termed 'induced by undertaking'. Furthermore, the unmanifest matter of the prātimokṣa and bad precepts definitely arises from undertaking and does not change along with the mind. Those of concentration and the path follow along, and so are also called 'induced by undertaking'. Moreover, although one attains them without necessarily receiving them from another, their class of unmanifest matter is the same, so all are called 'induced by undertaking'. There are also cases of undertaking attaining concentration and attaining the path; because of this, they are collectively called 'matter induced by undertaking'. Matter generated by conceptualization (parikalpita-rūpa): The mental consciousness of the three moral natures is capable of universally conceptualizing; the object arises from this, so it is called 'generated by it'. That which is generated is itself matter, hence called 'generated matter'. The matter generated by conceptualization is called 'matter generated by conceptualization'. This also admits of both interpretations. Matter born of mastery (vaibhuvika-rūpa): Concentration and supernormal powers being unhindered is called 'mastery'. The fruit arises from that, so it is called 'born of that'. That which is born is itself matter, hence called 'born matter'. The matter born of mastery is called 'matter born of mastery'. The two interpretations are as before. > — English (machine translation) (machine translation) - [Previous: 5.45](https://indike.org/pramana/in.bauddha.taisho.1861.5.45) - [Next: 5.47](https://indike.org/pramana/in.bauddha.taisho.1861.5.47) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1861.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.5.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.5.46](https://indike.org/pramana/in.bauddha.taisho.1861.5.46) · Pramāṇa