大乘法苑義林章 3.8

3.8

Regarding distinguishing creation by comparing identical and different great [elements] and derived [matter]: first, the great [elements] and derived [matter] are compared by category difference, and next, the great [elements] and derived [matter] are compared by identity and separation. In comparing great [elements] and derived [matter] by category difference, the third and fifty-fourth fascicles of the Yogācārabhūmi state: "There are three category differences: (1) the maturation category, which has two kinds: [a] born of karma, which arises initially; [b] continuous, the former being general maturation and the latter being specific maturation, or the former being the initial moment and the latter being the later time; (2) the nourishing category, which also has two kinds: [a] spatial expansion, nourished by food, drink, sleep, and the attainments of the holy life; [b] increase in strength, which is also said to be nourished due to food, due to its basis, due to cultivating superior mental engagement, and due to long-term maturation; (3) the homogeneous-flow category, which has four kinds: [a] maturation homogeneous flow; [b] nourishing homogeneous flow, because the preceding two categories are both homogeneous flow; [c] transformative homogeneous flow; [d] original-nature homogeneous flow. The two kinds, maturation and nourishing, do not encompass [all], because the remainder are all the latter two. The five sense faculties have only maturation and nourishing; apart from these two, there is no other homogeneous flow." This is stated according to the difference in substance among the three categories; non-faculty material forms possess all three categories. Or this does not speak of the sound element, because sound is not maturation. Excluding dharmāyatana matter, because that is exclusively nourishing and homogeneous flow, matter apart from the faculties also lacks maturation. Among the aforementioned material forms, those possessing all three categories possess two maturations, two kinds of nourishment, and four kinds of homogeneous flow. Those lacking all three categories: the five internal material faculties possess two maturations and two nourishments; dharmāyatana material forms have the latter nourishment but lack spatial expansion, and have the latter three homogeneous flows but lack that which is maturation. Although minds and mental factors possess all three categories, they lack the initial nourishment. The aggregates of the form realm exclude nourishment by material food, sleep, and the holy life. Nourishment in the three realms all extends to samādhi. Within internal and external aggregations, as appropriate there may be three, two, or one category of great elements and derived matter; as appropriate, it is said that all those great elements create all material forms, because existing in mutual dependence is the meaning of creation, not producing the substance. Therefore, the fifty-fourth fascicle states: "Because derived matter arises depending on the place of the great elements, it is called creation. Moreover, in this aggregation, that which is created by those great elements is found; one should know that in this [aggregation] there is precisely that dharma." Therefore, all derived matter existing in mutual dependence within the same aggregation of the great elements can all be called created. Mutually obtaining the meaning of creation is not a matter of fixed assignment. Since the principle differs from the Hīnayāna, it should not be explained otherwise. Here, alternatively, the seeds of the great [elements] and derived [matter] might each differ in original nature, and in subsequently producing active [dharmas], each depends on its own kind. If great elements of its own kind do not produce active [dharmas], derived seeds of this kind will never produce derived [matter]; hence they are created by their own kind. This is also not correct. Existing in mutual dependence is called creation; therefore, all great [elements] and derived [matter] existing in mutual dependence within the same aggregation, as appropriate, all create. The former explanation is superior. Distinguishing creation by comparing contiguous and separated great elements: when derived matter is not separated from the place of the great elements, it is called creation contiguous with the substance. When derived matter is separated in substance and place from the great elements, it is called creation separated from the substance. The fifty-fourth fascicle states: "Light apart from the disk, and the great elements' fragrance and the like, are all unobtainable. Light, fragrance, sound, and the like separated from the substance are created precisely by the four great [elements] of the place of emission." Because there is no abiding support, it says they are unobtainable. Regarding moral restraints, the Xianyang lun says that material nature is established on the basis of non-active dharmas, and they are all created by the great elements of the unwholesome restraint of the desire realm that is prevented. Regarding non-restraint, the Xianyang lun says that material nature is established on the basis of active dharmas, and it is created precisely by the great elements of the unwholesome bodily and vocal matter that is emitted; this is called creation separated from the substance. The remainder are all called non-separated creation. The extremely reduced, the extremely distant, and what follows original material matter may be called contiguous and separated creation. What arises from conceptual construction is also like this. By what great [elements] are the non-manifestations of the formless realm and the non-manifestations of the Buddha's body created? They should be created by the great elements capable of creating unwholesome restraints possessed by one's own past body; this is called distant creation, as in the chapter on non-manifestation.