彰所知論 2.10

2.10

The vessel, sentient beings, dependent origination, the four truths, and so forth, are all subsumed under five phenomena: first, form phenomena; second, mind phenomena; third, mental concomitants; fourth, non-associated phenomena; and fifth, unconditioned phenomena.

First, as for form phenomena, they are the aggregate of form, comprising eleven phenomena: the five faculties, the five objects, and unmanifest form. As for the five faculties: the subtle particles of the eye faculty are like coriander blossoms, situated in lateral distribution over the pupil; the subtle particles of the ear faculty are like rolled birch-bark, dwelling within the ear canal; the subtle particles of the nose faculty are like double claw-nails, dwelling within the nasal cavity; the subtle particles of the tongue faculty are shaped like a half-moon, distributed across the tongue; the subtle particles of the body faculty match the measure of the body, pervading the body faculty from the crown to the feet. Because the faculties are material elements, they cannot cognize objects.

As for the five objects: visible form is the object cognized by the eye, of which there are two kinds: first, color; second, shape. Colors are of four kinds: blue, yellow, red, and white. Shapes are of sixteen kinds: long, short, square, round, high, low, straight, crooked, light, shadow, brightness, darkness, cloud, smoke, dust, and mist—numbering twenty in total. Sound is the object cognized by the ear, of which there are two kinds: first, that caused by animate grasping, such as speech; second, that caused by inanimate grasping, such as the sound of a drum. Each is further divided into determinate and indeterminate, making four; these are further distinguished as pleasing and unpleasing, totaling six. Odor is the object cognized by the nose, of which there are four kinds: good odor and bad odor, which by being balanced or unbalanced are differentiated into four. Taste is the object cognized by the tongue, of which there are six kinds: sweet, sour, bitter, pungent, salty, and bland. Tangibles are the objects cognized by the body: causal tangibles are the four great elements, and resultant tangibles are smooth, rough, heavy, light, cold, hot, hunger, thirst, and so forth. As for unmanifest form, it refers to discipline, undiscipline, and neither discipline nor undiscipline. This is the aggregate of form.

Second, as for mind phenomena, there are six: the eye, ear, nose, tongue, body, and mental consciousnesses. These six are the aggregate of consciousness.

Third, as for mental concomitants, there are forty-six.
First, the universal mental factors are of ten kinds: feeling is experiencing; conception causes the mind to grasp marks; volition causes the mind to be moved; attention causes the mind to focus on an object; resolve causes the mind to determine an object, which means causing the mind to have no hesitation regarding its focal object; desire is wishing; contact is the conjunction that apprehends an object; prajñā is discerning; mindfulness causes the mind to clearly remember an object without forgetting; absorption causes the mind to be concentrated on one object. These ten kinds pervade all minds and are named universal mental factors.
Second, the wholesome universal mental factors are ten: faith causes the mind to be pure regarding an object; non-negligence is constantly cultivating wholesome dharmas and guarding mental nature; pliancy is the mind's fitness; equanimity causes the mind to be impartial; shame is dwelling with reverence toward merits and those possessing merit; embarrassment is seeing fear in wrongdoing; non-attachment is not clinging to defilements; non-malice is having no delight in harming sentient beings; non-violence is having pity on sentient beings so that they are not harmed or afflicted; diligence causes the mind to be valiant regarding the good. These ten kinds pervade all wholesome minds and are named wholesome universal mental factors.
Third, the major defilement mental factors are of six kinds: delusion is ignorance, which is non-knowing, lack of intelligence, and absence of illumination; heedlessness is negligence, not cultivating the wholesome; indolence is laziness, where the mind is not valiant; lack of faith is the mind's lack of clarity and purity; lethargy is the physical and mental continuum lacking fitness, which means dullness and heaviness; restlessness is the mind's lack of calm. These six kinds pervade defiled minds and are named major defilement mental factors.
Fourth, the major unwholesome mental factors are of two kinds: the first is shamelessness, which causes the mind to have no reverence toward merits and those possessing merit; the second is lack of embarrassment, which does not see fear in offenses. These two kinds pervade unwholesome minds and are named major unwholesome mental factors.
Fifth, the minor defilement mental factors are of ten kinds: anger causes the mind to flare up; enmity is repeatedly contemplating and holding unabandoned resentment over the cause of anger; deceit is crookedness of mind; pretension is misleading and deceiving; jealousy is intolerance of others' excellence; vexation is firmly clutching onto faults, thereby refusing to accept wholesome admonition; concealment is hiding one's own faults; avarice causes the mind to be stingy regarding one's own Dharma and wealth; arrogance is pride and indulgence of mind caused by clinging to one's own physical strength, lineage, and so forth; harmfulness is being able to oppress others. These ten kinds are abandoned only by cultivation and pervade the realm of mental consciousness; they are named minor defilement mental factors.
Sixth, the indeterminate mental factors are of eight kinds: vitarka is characterized by causing the mind to turn coarsely toward an object; vicāra is characterized by causing the mind to turn subtly toward an object; remorse is regret over unwholesome deeds done; torpor causes the continuum of body and mind to be unable to sustain itself, making the mind dim and faint; malice causes the mind to take delight in harming sentient beings; attachment is loving attachment to defiled states; pride causes the mind to be conceited; doubt causes the mind to waver. Because these eight kinds are not fixed among the previous grounds, they are called indeterminate.
The *Abhidharma-samuccaya* and the *Pañcaskandhaka* explain eleven wholesome factors, where knowing the four truths from within is called non-delusion. Among the secondary defilements, grasping the impure as pure, and defiled attention and resolve, are called improper attention and wrong resolve. Within the root defilements, the defiled discernment that errantly infers the truths is called wrong knowledge. Within the secondary defilements, the defiled mindfulness that cannot clearly remember focal objects is called forgetfulness. That which causes the mind to wander among focal objects, being a defiled fraction of absorption, is called distraction. The *Abhidharmakośa* does not give this explanation. The above mental factors, excluding feeling and conception, are all subsumed under the aggregate of formations. This concludes the mental concomitants.

As for formations not associated with mind, there are fourteen kinds: in a sentient being's continuum, when associated with discipline, there is a distinct entity called acquisition; not associated with that discipline, there is a distinct entity called non-acquisition. When sentient beings perform deeds in common, it is called generic similarity. If one is born among the non-conception sentient-being gods, there is a dharma capable of extinguishing mind and mental factors, which is a real entity, named non-conception fruition. Furthermore, there is another dharma capable of extinguishing mind and mental factors, named non-conception absorption. 'Non-conception' is the name of the absorption, or it is called non-conception absorption because the absorption is without conception. As explained below, when the conceptions, feelings, and so forth in a noble one's continuum are extinguished, that is a real entity, named the absorption of cessation. From the time a sentient being is first born, abides, and has not yet died, it is named the life faculty. That which did not exist before but now exists is called arising; that which causes temporary endurance is called abiding; transformation is called decay; destruction is called impermanence: these are the four characteristics of conditioned phenomena. That which expresses self-nature is called the collection of names; that which completes the expression of meaning is called the collection of phrases; that upon which these two rely is called the collection of syllables. Such are the fourteen phenomena. Furthermore, under the meaning subsumed herein, destroying the harmonious Saṃgha is called disharmony. The fruit of karma created matures for oneself, just like an unpaid debt that is never rendered futile: entities of this kind also belong to the formations not associated with mind. The Sarvāstivādins hold that form, mind, and mental factors each have distinct real entities. The Sautrāntikas state that these are designations for states among those three phenomena. Excluding feeling and conception, the forty-six mental concomitants and the non-associated phenomena are named the aggregate of formations.

As for unconditioned phenomena, they should be understood below.

Such form phenomena are named the ten elements: excluding unmanifest form, they are the ten beginning with the eye. Mind phenomena are seven elements: the six consciousnesses and the mental faculty element. When spoken of as bases, those seven phenomena are subsumed under the single mental base. Mental concomitants, non-associated phenomena, unconditioned phenomena, and unmanifest form are collectively named the Dharma element, and also named the Dharma base. As explained above, these are the knowable five phenomena, five aggregates, twelve bases, and eighteen elements.