大乘法苑義林章 5.45

5.45

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.'