一　法苑義鏡五巻 - 翻刻

翻刻

【右頁】
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一六八【但し算用数字】
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法苑義鏡　大種造色章
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一六八
【二段構成】
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爲＿二等行＿一。更互相助。各能爲＿レ因。故名＿二等行因＿一。大非＿二心等＿一
故。望＿二所造＿一無＿二相應因＿一。能造之大。非＿二善惡業＿一故。望＿二所造＿一
無＿二異熟因＿一。見修諸惑。遍行＿二染處＿一。能增＿二其力＿一。名＿二遍行因＿一。
大非＿二煩惱＿一。故無＿二此因＿一。
文造色望大。至＿二能招大故＿一者。下有＿二 二說＿一。此初說也。一能
作因等者。非＿下但大望＿二造色＿一有＿中此能作＿上。亦造望＿レ大。非＿レ無＿二
此因＿一。所＿二-以爾＿一者。此能作因。寬￣シテ不＿レ礙故。二俱有因等者。
隨＿二其聚中＿一。或一能造大。或一所造色。亦必俱轉。相助不＿レ
得＿二相離￣ルコトヲ＿一。依＿二此多分＿一。說＿三大種所造互不＿二相離＿一。不＿下得＿レ有＿レ
色。非＿二大造＿一者《返り点：上》。能造所造。互爲＿レ因互爲＿レ果。非＿二是同得一
果義＿一。故有＿二此因＿一。所＿二-以爾＿一者。能所一向不＿二相離＿一故。三異
熟因等者。因通＿二善惡＿一。果唯無記。名＿二異熟因＿一。謂依＿二身語善
惡業種＿一。能感＿二異熟四大種＿一故。所＿二-以爾＿一者。其異熟因。卽有
漏善不善種子。若無記性名言種子。生＿二異熟＿一者。是同類
因￣ニシテ。非＿二異熟因￣ニハ＿一故。造望＿レ大爲＿二異熟因＿一【「。」有ヵ】爲＿レ顯＿二此義＿一
故。云＿二律不律義＿一。能招＿レ大故。及定俱戒者。所＿下-以唯取＿二定
戒＿一不＿上レ標＿二無漏戒＿一者。無漏不＿レ感＿二異熟果＿一故。由＿レ此當＿レ知。今
【下段】
云＿二定俱戒＿一者。唯取＿二有漏定俱戒＿一。不＿レ取＿二無漏定俱戒＿一。無漏
不＿レ感＿二異熟果＿一故。
文或爲四因至＿二無餘可知＿一者。此第二說也。所＿三-以加＿二同類
因＿一者。同類因有＿レ 二。一因緣攝。如＿下種望＿レ現。種望＿レ種等＿上。二
非＿二因緣攝＿一。如＿二現望＿レ現等＿一。造望＿二大種＿一。有＿二同類因＿一者。現現
相望。爲＿二同類因＿一也。言＿二如引發故＿一者。以＿二同類因＿一得＿二等流
果＿一。有＿二其二種＿一。一生起因所攝同類。同《割書：考#1同一｜本作目》得＿二等流果＿一。如＿二
瑜伽論六十六《割書：八｜左》云＿一。生起因有＿二等流果＿一。名＿二有果法＿一。《割書：已上｜論文》
以＿二此文＿一證＿二同時￣ト前後￣ト皆同類因￣ナルコトヲ＿一。二引發因所攝
同類因。得＿二等流果＿一。如＿二伽論云＿一。以＿二前種子所生起果＿一。望＿下後
種子所＿二牽引＿一果＿上。名＿三引發因得＿二等流果＿一。《割書：已上｜論文。》故知。現行前
後相望亦同類因。今標＿下後引發因中。得＿二等流果＿一同類因＿上。
故云＿二如引發因＿一。無餘可知者。其所造色。非＿二心心所＿一故。無＿二
相應因＿一。非＿二煩惱性＿一故。無＿二遍行因＿一。此等面《割書：考#1面｜恐簡》別。如＿二前大
望＿レ造中說＿一。故更不＿レ簡。故云＿二無餘可知＿一。
文此說同世至＿二非異世故＿一者。此下約＿レ世說＿二大造義＿一。於＿レ 中
有＿レ 二。初標＿二自宗＿一。後故但應如此中所說下。惣結＿二【三点ヵ】自宗
【左頁】
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一六九【但し算用数字】
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法苑義鏡　大種造色章
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一六九
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兼簡＿二小乘＿一。初標＿二自宗＿一 中有＿レ 二。初明＿二同世造義＿一。後唯律
儀下。明＿二異世造義＿一。此卽初也。大小乘中。皆說＿二同世異世
造義＿一。二宗同說而義有＿レ異。小乘所說。同世造異世造義。
如＿三毘婆裟一百三十二《割書：三｜紙》廣說＿二其相＿一。今此章中。唯說＿二大
乘義＿一。若諸有對諸造色等。必同世造￣ニシテ非＿一【二点】異世造＿一。若諸
無對無表色等。亦異世造。未＿二必同世＿一。如＿二前所說＿一。大望＿二
造色＿一。唯有＿二 三因＿一。造色望＿レ大。亦爲＿二 三因＿三【一点ヵ】者。此唯據＿二諸聚
處中所有有對所造色。及現世所有諸無對無表色等＿一。說＿レ
有＿二 三因＿一。故云＿二此說同世非別世造＿一。言＿二依處而有等＿一者。
言＿レ處者。石末尼等諸聚處也。故對法論第四卷《割書：十六｜左》云＿二
如四大種及所造色＿一。隨＿二其所應＿一。非＿三 一切聚定有＿二 四大及
色等所造＿一。若於＿二是處＿一。有＿二爾所量＿一。此必俱生互不＿二相離＿一。
《割書：已上｜論文。》旣云＿二若於是處有爾所量＿一。明知。處者卽聚處也。
文唯律儀色至＿二大造俱善＿一者。此第二明＿二異世造義＿一。唯律
儀色￣ト者。唯者簡持義。簡＿二-去同世造中有對色等＿一。持＿二-取
異世造中無對色等＿一。故標＿二唯字＿一。不現行法者。依＿二戒善力＿一。
七非不＿レ起故。所防非名＿二不現行＿一。旣隨＿二所防＿一。假名爲＿レ色。
【下段】　
故以＿レ隨＿二彼所防大造＿一。彼所防非。在＿二過去世【＿一：脱落？】此能防戒。卽
在＿二現世＿一。故過去大卽造＿二現色＿一故。亦通＿二異世造＿一。有漏色
聲唯無記性等者。此且就＿二異熟因＿一【「。」有ヵ】顯＿二異世造＿一義。今云＿二
有漏色聲唯無記性＿一者。准＿レ 上具言＿二有漏色聲唯無記性假
性通＿一レ 三。故上出體門。云＿二有漏造色唯無記性假性通＿一レ 三。
故知文略。善惡造色望＿二無記大＿一。卽爲＿二異熟因＿一。先世作業。
後感＿二彼果＿一。疏第一《割書：考#1第一本｜[六左]#2》云。異熟多義。一變異而熟。要
因變異之時。果方熟故。此義通＿レ餘。種生＿レ果時。皆變異故。
二異時而熟。與＿レ因異時果方熟故。今者大乘約＿二造之時＿一。
非＿レ約＿二種體＿一。許＿二同世＿一故。三異類而熟。與＿レ因異性￣ニシテ果
酬＿レ因故。《割書：已上｜疏文。》今此章中。造色望＿レ大爲＿二異熟因＿一者。卽約＿下
第二異時而熟名＿二異熟＿一說＿上故。無表色亦異世造。餘有對
色。准例應＿レ知。此義玄妙。學者應＿レ思。
文故但應如。至＿二過未無故＿一者。此下第二。惣結＿二自義＿一。兼
簡＿二小乘＿一也。依＿二薩婆多＿一。三世諸色各同世造。及隨＿二所應＿一
亦異世造故。毘婆沙一百三十二《割書：三｜右》云。又欲＿レ遮＿下說＿二大種
造色必同世＿一者《返り点：上》。顯＿レ有＿二異世＿一。由＿二此因縁＿一故作＿二斯論＿一。諸有

現代語訳

【右頁】
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一六八
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法苑義鏡　大種造色章
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一六八

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（前頁からの続き）……等行（因）と名づける。互いに相い助け、それぞれがよく（他の）因となる。故に等行因と名づける。大種は心等ではないが故に、所造（色）を望んでも相応因はない。能造の大種は善悪業ではないが故に、所造（色）を望んでも異熟因はない。見道・修道の諸惑（煩悩）は染（汚）の処に遍行し、その力を増長させることができる（ものを）遍行因と名づける。大種は煩悩ではないが故に、この因はない。

「造色が大（種）を望む（場合）」から「大（種）を能く招くが故に」に至るとは——

以下に二説がある。これはその初めの説である。

一（の）能作因等とは——単に大（種）が造色を望む場合にのみこの能作（用）があるのではなく、造（色）が大（種）を望む場合もまたこの因がないわけではない。そのわけは、この能作因は（適用範囲が）広く（他を）妨げないからである。

二（の）倶有因等とは——その（各々の）聚の中において、ある（一つの）能造の大（種）、あるいはある（一つの）所造の色も、また必ず倶に転起し、相い助けて相離れることができない。この多分（の場合）に依って、大種と所造（色）とは互いに相離れないと説き、色（法）が大（種）・造（色）でないものはあり得ないと言う。能造と所造は互いに（相手の）因となり互いに（相手の）果となる。同一の果を共に得るという義ではない。故にこの因がある。そのわけは、能（造）と所（造）が一向に相離れないからである。

三（の）異熟因等とは——因が善悪に通じ、果が唯だ無記である（もの）を異熟因と名づける。すなわち身・語の善悪業の種子に依って、異熟の四大種を能く感得するが故である。そのわけは次のとおりである——その異熟因とはすなわち有漏の善・不善の種子（である）。もし無記性の名言種子が異熟を生ずるならば、それは同類因であって異熟因ではない。故に造（色）が大（種）を望む（場合）は異熟因となる。この義を顕示するが故に、「律義・不律義（の戒）は大（種）を能く招くが故に」と言う。「及び定倶の戒」とは——唯だ定（俱）の戒を取って無漏戒を標示しない理由は、無漏（の業）は異熟果を感得しないからである。このことによって、今

【下段】

「定倶の戒」と言うのは、有漏の定倶戒のみを取り、無漏の定倶戒は取らないことが知られる。無漏（の業）は異熟果を感得しないからである。

「或いは四因となる」から「余は知るべし」に至るとは——これは第二の説である。同類因を加える理由は次のとおりである——同類因には二つがある。一は因縁に摂まるもの。たとえば種子が現行を望む（場合）、種子が種子を望む（場合）等のごとく。二は因縁に摂まらないもの。たとえば現行が現行を望む（場合）等のごとく。造（色）が大種を望む（場合）に同類因があるとは、現行と現行とが相望する（場合を）同類因とする（ということ）である。

「引発（因）のごとく」と言うとは——同類因によって等流果を得るものには二種がある。一は生起因に摂まる同類（因）であり、同じく等流果を得る（もの）。たとえば『瑜伽論』第六十六〔八左丁〕に「生起因には等流果があり、有果法と名づける」と言うがごとく。この文をもって同時と前後がともに同類因であることを証明する。二は引発因に摂まる同類因であり、等流果を得る（もの）。たとえば（『瑜伽）論』に言う。「前の種子から生起した果をもって、後の種子の牽引する果に望めば、引発因が等流果を得ると名づける」と。故に知られるように、現行の前後相望もまた同類因である。今（ここでは）後（の）引発因の中で等流果を得る同類因を標示している。故に「引発因のごとく」と言う。

「余は知るべし」とは——その所造色は心・心所ではないが故に相応因はない。煩悩の性質ではないが故に遍行因はない。これらは個別に（その義を）弁じれば、前の「大（種）が造（色）を望む」の中で説いたとおりである。故に改めて（余の因を）簡択しない。故に「余は知るべし」と言う。

「この説は同世（の造）であって」から「異世ではないが故に」に至るとは——以下において世（時間）に約して大（種）と造（色）との義を説く。その中に二つがある。初めに自宗を標示し、後（の）「故に但し応に此の中に説くがごとくであるべし」以下において、総じて自宗を結して

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一六九
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法苑義鏡　大種造色章
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一六九

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小乗を簡択する。自宗を標示する（部分）の中に二つがある。初めに同世造の義を明かし、後の「唯律儀（色）」以下において異世造の義を明かす。これはすなわち初め（の部分）である。

大乗・小乗の両方において、ともに同世造・異世造の義を説く。二宗はともに説くが、義には相違がある。小乗の説く同世造・異世造の義については、『毘婆沙（論）』第百三十二〔三丁〕に広くその相を説くとおりである。今このような章の中では、唯だ大乗の義のみを説く。

諸々の有対の造色等（に関しては）必ず同世造であって異世造ではない。諸々の無対の無表色等（に関しては）また異世造もあり、必ずしも同世（造）ではない。前に説いたとおり、大（種）が造色を望む（場合）には唯だ三因があり、造色が大（種）を望む（場合）もまた三因となるとは——これはただ、諸聚処の中に存在する有対所造色、および現世に存在する諸無対無表色等に約して、三因があると説くものである。故に「この説は同世（の造）であって別世造ではない」と言う。

「処に依って有等」と言うとは——「処」と言うのは、石（や）末尼（宝石）等の諸聚処（集積の場所）のことである。故に『対法論』第四巻〔十六左丁〕に「四大種及び所造色のごとく、その所応に随って、すべての聚に四大及び色等の所造が定めてあるわけではない。もしある処において爾所（一定）の量があれば、これは必ず倶生して互いに相離れない」と言う。すでに「もしある処において爾所の量があれば」と言うことから、明らかに知られるように、処とはすなわち聚処（集積の場所）である。

「唯律儀色」から「大（種が）造（色を）倶に善（とす）る」に至るとは——これは第二の（部分であり）異世造の義を明かすものである。「唯律儀色」とは——「唯」とは簡持の義である。同世造の中の有対色等を簡去し、異世造の中の無対色等を持取する。故に「唯」の字を標示する。「不現行法」とは——戒善の力に依って、七（支の）非（不善行）が起こらないが故に、防がれた非（を）不現行と名づける。すでに防がれた（ところの非）に随って、仮に色と名づける。

【下段】

故に彼の防がれた（ところの）大（種が）造（色）に随えば、彼の防がれた（ところの）非は過去世に在り、この能防の戒はすなわち現世に在る。故に過去の大（種）がすなわち現（世の）色を造る。故にまた異世造に通ずる。

「有漏の色声は唯無記性等」とは——これはさしあたり異熟因について異世造の義を顕示する（ものである）。今「有漏の色声は唯無記性」と言うのは、上（の文）に準じて具に言えば、「有漏の色声は唯無記性、假性は三（性）に通ず」（ということ）である。故に上の出体門に「有漏造色は唯無記性、假性は三に通ず」と言う。故に文が略されていることが知られる。善悪の造色が無記の大（種）を望めば、すなわち異熟因となる。先世に業を作り、後に彼の果を感得する。疏第一〔本（真本）六左丁〕に言う。「異熟には多くの義がある。一に変異して熟す。要するに因が変異する時に、果が方（はじめ）て熟するが故に。この義は余（の場合）にも通ず。種子が果を生ずる時はみな変異するが故に。二に異時して熟す。因と異なる時に果が方て熟するが故に。今（の場合は）大乗において造（色）の時に約するのであって、種体に約するのではない。同世を許すが故に。三に異類して熟す。因と異なる性質にして果が因に酬いるが故に」と。今このような章の中で、造色が大（種）を望んで異熟因となるとは、すなわち第二の「異時して熟す」に約して異熟と名づけて説くが故に。無表色もまた異世造（である）。余の有対色（については）、（この）例に準じて知るべし。この義は玄妙である。学者は応に思うべし。

「故に但し応に（此の中に説くがごとく）あるべし」から「過去・未来（の大種）はないが故に」に至るとは——以下これが第二（の部分）であり、総じて自（宗の）義を結して、兼ねて小乗を簡択する（ものである）。

薩婆多（説一切有部）に依れば、三世の諸色はそれぞれ同世造であり、かつ所応に随って異世造もある。故に『毘婆沙（論）』第百三十二〔三右丁〕に言う。「また、大種と造色とは必ず同世である（という説）を遮するために、異世（造）のある（こと）を顕示する。この因縁によって斯の論を作る」と。諸有……

英語訳

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168
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Dharma Garden Meaning Mirror — Great Elements and Derived Forms Chapter
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(Continued from previous page) ...called the co-extension cause (*děngxíng yīn* 等行因). [Mind and mind-factors] mutually assist one another, and each is capable of serving as a cause [for the other]. Hence it is called the co-extension cause. Because great elements (*mahābhūta*, 大種) are not the same as mind [or mind-factors], when regarded in relation to derived forms (*upādāya-rūpa*, 所造色), there is no concomitant cause (*xiāngyìng yīn* 相応因). Because the productive great elements (*néng zào zhī dà* 能造之大) are not wholesome or unwholesome actions (*karma*, 業), when regarded in relation to derived forms, there is no maturation cause (*yìshú yīn* 異熟因). Defilements (*kleśa*, 惑) of the path of seeing (*darśana-mārga*, 見道) and path of cultivation (*bhāvanā-mārga*, 修道) universally pervade (*biànxíng* 遍行) defiled (*kleśa*, 染) realms and are capable of augmenting their power — these are called universally-operative causes (*biànxíng yīn* 遍行因). Because great elements are not afflictions (*kleśa*, 煩悩), there is no such cause [in their case].

From "Derived forms regarded in relation to great elements" to "capable of inducing great elements, therefore":

Below there are two explanations. This is the first.

"First, the operative cause (*néngzuò yīn* 能作因), etc.": It is not only the case that great elements regarded in relation to derived forms have this operative function (*néngzuò* 能作) — [the case of] derived forms regarded in relation to great elements also is not without this cause. The reason is that this operative cause is broad and does not obstruct [other relationships].

"Second, the simultaneous cause (*jùyǒu yīn* 倶有因), etc.": Within each [respective] grouping (*pūja*, 聚), a given productive great element or a given produced derived form also necessarily co-arises (*jùzhuǎn* 倶転), mutually assisting each other and unable to be separated from each other. Based on this [being true] in the majority of cases, [the text] explains that great elements and derived forms do not separate from each other, and there cannot exist a form (*rūpa*, 色) that is not a [product of] great elements and derived forms. The productive and the produced mutually serve as each other's causes and mutually serve as each other's fruits — [this] is not the meaning of "together obtaining one [and the same] fruit." Hence this cause exists. The reason is that the productive [elements] and the produced [forms] are in all cases inseparable from each other.

"Third, the maturation cause (*yìshú yīn* 異熟因), etc.": That whose cause is common to both wholesome and unwholesome [moral natures] and whose fruit is exclusively indeterminate (*avyākṛta*, 無記) is called the maturation cause. That is: [derived forms] are capable of inducing (*gan* 感) the maturation four great elements, relying on (*yi* 依) the seeds of wholesome and unwholesome actions (*karma*) of body and speech. The reason is as follows: that maturation cause is precisely the seeds of wholesome and unwholesome [actions] that are [defiled by] outflows (*sāsrava*, 有漏). If seeds of nominally-designated [dharmas] (*míng-yán zhǒngzǐ* 名言種子) of the indeterminate nature produce maturation [fruits], these are same-type causes (*tónglèi yīn* 同類因), not maturation causes (*yìshú yīn*). Hence derived forms regarded in relation to great elements serve as maturation causes. In order to make manifest this meaning, [the text] says: "[Actions that are] in conformity with moral discipline (*saṃvara*, 律義) and not in conformity with moral discipline (*asaṃvara*, 不律義) are capable of inducing great elements, therefore." Regarding "and the precepts concomitant with meditative absorption (*dhyāna*, 定)": The reason that only the precepts concomitant with meditative absorption (*dhyāna-saṃvara*, 定倶戒) are taken [into account] and pure (*anāsrava*, 無漏) precepts are not mentioned is that pure [actions] do not induce maturation fruits. It is from this that [one should]

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know that what is here called "the precepts concomitant with meditative absorption" (*dìng jù jiè* 定倶戒) refers exclusively to defiled (*sāsrava*, 有漏) precepts concomitant with meditative absorption, and does not include pure (*anāsrava*, 無漏) precepts concomitant with meditative absorption. [This is] because pure [actions] do not induce maturation fruits.

From "Or [derived forms] serve as four causes" to "the rest can be understood":

This is the second explanation. The reason for adding the same-type cause (*tónglèi yīn* 同類因) is as follows: the same-type cause has two [varieties]. First, [those] subsumed under the direct cause-and-condition (*hetu-pratyaya*, 因縁). For example, [as in the case of] seeds regarded in relation to currently-manifest [dharmas] (*xiànxíng* 現行), or seeds regarded in relation to seeds, etc. Second, [those] not subsumed under the direct cause-and-condition. For example, [as in the case of] currently-manifest [dharmas] regarded in relation to [other] currently-manifest [dharmas], etc. That derived forms regarded in relation to great elements have the same-type cause means that [the relationship of] currently-manifest [dharmas] mutually regarded in relation to [other] currently-manifest [dharmas] constitutes the same-type cause.

As for the statement "as in [the case of] the drawing-forth cause (*yǐnfā yīn* 引発因)": Obtaining the outflowing fruit (*niṣyanda-phala*, 等流果) through the same-type cause has two varieties. First, [the] same-type [cause] subsumed under the arising cause (*shēngqǐ yīn* 生起因), which similarly obtains the outflowing fruit. As the *Yogācārabhūmi* (*Yújiā lùn*, 瑜伽論) fascicle sixty-six [folio eight verso] says: "The arising cause has the outflowing fruit, and is called 'a dharma that has a fruit'." This passage is cited as evidence that both simultaneous and sequential [relationships] are equally same-type causes. Second, [the] same-type cause subsumed under the drawing-forth cause (*yǐnfā yīn* 引発因), which obtains the outflowing fruit. As the *Yogācārabhūmi* says: "Taking the fruit arisen from prior seeds and regarding it in relation to the fruit drawn forth by subsequent seeds — this is called the drawing-forth cause obtaining the outflowing fruit." Hence it is known that currently-manifest [dharmas] regarded [in relation to each other] in sequence are also same-type causes. Here [the text] indicates the same-type cause that obtains the outflowing fruit within the later drawing-forth cause. Hence [it] says "as in [the case of] the drawing-forth cause."

"The rest can be understood" (*wúyú kě zhī* 無餘可知): Because derived forms are not mind or mind-factors, there is no concomitant cause. Because [they are] not of the nature of afflictions, there is no universally-operative cause. If these were individually distinguished, [they would be] as explained in the foregoing [discussion of] "great elements regarded in relation to derived forms." Hence [the text] does not again [engage in] selection [and exclusion]. Hence it says "the rest can be understood."

From "This explanation [concerns] the same world [as the arising of the great elements]" to "because [they are] not different-world [derivations]":

Below, [the text] explains the meaning of [the relationship between] great elements and derived forms according to [their temporal] world (*shì* 世). Within this there are two [parts]. The first marks out the position of [this commentary's] own school (*zìzōng* 自宗). The second, beginning with "Therefore one should simply accord with what is explained herein," sums up the position of [this commentary's] own school and

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Dharma Garden Meaning Mirror — Great Elements and Derived Forms Chapter
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concomitantly distinguishes it from the Hīnayāna. Within the first [part] that marks out the position of [this commentary's] own school, there are two [sub-parts]. The first clarifies the meaning of same-world derivation (*tóngshì zào* 同世造). The second, beginning with "Only the disciplinary forms" (*lǜyí sè* 律儀色), clarifies the meaning of different-world derivation (*yìshì zào* 異世造). This is [the discussion of] the first [sub-part].

Both the Mahāyāna and Hīnayāna explain the meanings of same-world derivation and different-world derivation. The two schools agree in their explanation, but there are differences in meaning. As for the meaning of same-world derivation and different-world derivation as explained in the Hīnayāna, [this is] broadly explained in the *Mahāvibhāṣā* (*Pípóshā lùn*, 毘婆沙論) fascicle one hundred thirty-two [folio three]. In this present chapter, only the Mahāyāna interpretation is explained.

With regard to all *sapratigha* (having resistance, 有対) derived forms, etc.: these are necessarily same-world derivations, not different-world derivations. With regard to all *apratigha* (without resistance, 無対) non-manifested forms (*avijñapti-rūpa*, 無表色), etc.: these may also be different-world derivations, not necessarily same-world [derivations].

As previously explained, [the statement that] great elements regarded in relation to derived forms have only three causes, and that derived forms regarded in relation to great elements also serve as three causes — this is established exclusively with reference to *sapratigha* (having resistance) derived forms existing within various assemblage-locations (*jùchù* 聚処), as well as all *apratigha* (without resistance) non-manifested forms etc. existing in the present world, and explains that [these] have three causes. Hence [the text] says: "This explanation [concerns] same-world [derivation] and not different-world derivation."

Regarding the statement "there is [variation] depending on the assemblage-location (*chù* 処), etc.": "Assemblage-location" (*chù* 処) refers to the various assemblage-locations of stones, beryl gems (*maṇi*, 末尼), and other [collections of matter]. Hence the *Duìfǎ lùn* (*Abhidharmasamuccaya*, 対法論) fascicle four [folio sixteen verso] says: "Just as with the four great elements and derived forms — in accordance with their [respective] circumstances, it is not the case that all assemblages definitively have all four great elements and derived forms [in equal measure]. If in a given location there is a certain measure [of some element], these necessarily co-arise and do not separate from each other." Since [the *Duìfǎ lùn*] already says "if in a given location there is a certain measure," it is clearly known that "location" (*chù* 処) is precisely the assemblage-location (*jùchù* 聚処).

From "Only the disciplinary forms (*saṃvara-rūpa*, 律儀色)" to "great elements produce [them] together with good [moral quality]":

This is the second [sub-part], clarifying the meaning of different-world derivation. "Only the disciplinary forms": "Only" (*wéi* 唯) has the meaning of selecting and holding [what is relevant]. [It] selects and removes the *sapratigha* forms etc. among same-world derivations, and selects and takes hold of the *apratigha* forms etc. among different-world derivations. Hence the character "only" (*wéi* 唯) is marked out. "Non-manifest-action dharmas" (*buxiànxíng fǎ* 不現行法): Relying on the power of moral discipline (*śīla*, 戒善), the seven [branches of] transgression (*apakrama*, 非) do not arise — hence what is guarded against and prevented is called "non-manifest-action" (*buxiànxíng* 不現行). Already being [named in] accordance with what is guarded against, it is provisionally called form (*rūpa*, 色).

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Hence, following [the logic of] the great elements that produce [forms in accordance with] what is guarded against by [the precepts of] that [world]: the transgression (*apakrama*, 非) that is guarded against is [located] in the past world; this precept capable of guarding (*néngfáng jiè* 能防戒) is [located] in the present world. Hence past great elements produce present forms — and therefore [such forms] also extend to different-world derivation (*yìshì zào* 異世造).

"Defiled forms and sounds are exclusively of the indeterminate nature (*avyākṛta*, 無記), etc.": This provisionally clarifies the meaning of different-world derivation in terms of the maturation cause (*yìshú yīn* 異熟因). The statement here that "defiled forms and sounds are exclusively of the indeterminate nature" — formulated in full accordance with the text above — should be: "Defiled forms and sounds are exclusively of the indeterminate nature; the provisional nature (*jiǎxìng* 假性) extends through all three [moral natures]." Hence the section on elucidating the substance (*chūtǐ mén* 出体門) above says: "Defiled derived forms (*sāsrava upādāya-rūpa*, 有漏造色) are exclusively of the indeterminate nature; the provisional nature extends through all three [moral natures]." Hence it is known that the [current] passage is abbreviated.

Wholesome and unwholesome derived forms regarded in relation to indeterminate great elements serve as maturation causes (*yìshú yīn*). Acting [in ways that create] karma in a previous lifetime, one later induces those fruits. The commentary (*shū* 疏), fascicle one [*Note:* cf. true-text first fascicle, folio six verso], says: "The maturation (*yìshú* 異熟) [cause] has many meanings. First: transforming and ripening (*biànyì ér shú* 変異而熟). Essentially, when the cause undergoes transformation (*biànyì* 変異), the fruit then ripens — hence [this meaning]. This meaning extends to other [cases] as well; when seeds produce fruit, all undergo transformation. Second: ripening at a different time (*yìshí ér shú* 異時而熟). Because the fruit ripens at a different time from the cause, hence [this meaning]. In the present case, the Mahāyāna takes [the matter] in terms of the time of derivation (*zào zhī shí* 造之時), not in terms of the substance of the seed (*zhǒng tǐ* 種体); [this] permits same-world [derivation], hence [this meaning]. Third: ripening as a different type (*yìlèi ér shú* 異類而熟). Because the fruit, being of a different nature from the cause, repays the cause — hence [this meaning]." In this present chapter, that derived forms regarded in relation to great elements serve as maturation causes is explained in terms of the second [meaning of] maturation — "ripening at a different time." Non-manifested forms (*avijñapti-rūpa*, 無表色) are also different-world derivations. With regard to the remaining *sapratigha* forms, [one should] know by analogy. This meaning is profound and subtle (*xuánmiào* 玄妙). Students should reflect on it carefully.

From "Therefore one should simply accord [with what is explained herein]" to "because [the great elements of] the past and future do not exist":

This is the second [part], below, which sums up the [commentary's] own meaning and concomitantly distinguishes it from the Hīnayāna.

According to the Sarvāstivāda (*Sārvastivādin*, 薩婆多), all forms of the three times are each [produced by] same-world derivation, and further, in accordance with [the respective] circumstances, there are also different-world derivations. Hence the *Mahāvibhāṣā* (*Pípóshā lùn*, 毘婆沙論) fascicle one hundred thirty-two [folio three recto] says: "Furthermore, in order to prevent [anyone] from saying that great elements and derived forms are necessarily of the same world, [this text] makes manifest that there are different-world [derivations] — for this reason this discourse was composed." All those who...