俱舍論頌疏論本 2.4

2.4

Regarding "ten are material and have resistance": the five faculties and the five objects are called ten. Because their intrinsic nature is material (rūpa), they are called "material". These ten material dhātus are composed of subtle particles (paramāṇu) and mutually obstruct each other; hence they are called "having resistance" (sapratigha). The treatise says: "Like hand obstructing hand, like stone obstructing stone, or both obstructing each other (hand and stone are called both)." One should know that, in general, there are three kinds of resistance: first, resistance through physical obstruction (āvaraṇa-pratighāta); second, resistance through sphere of activity (viṣaya-pratighāta); third, resistance through cognitive object (ālambana-pratighāta). Resistance means obstruction. There are two kinds of obstruction: first, obstruction by physical impediment; second, obstruction by confinement. Obstruction by physical impediment refers to resistance through physical obstruction; its intrinsic nature is the ten material dhātus; obstruction itself is resistance, which is a karmadhāraya compound. Obstruction by confinement refers to the two kinds of resistance: through sphere of activity and through cognitive object. As for the intrinsic nature of resistance through sphere of activity, the treatise says: "It refers to the twelve dhātus (the six faculties and six consciousnesses), a portion of the dharmadhātu (within the dharmadhātu, taking only the mental factors, hence called 'a portion'), and all phenomena possessing a sphere of activity, with respect to objects such as visible forms (the preceding twelve dhātus and a portion of the dharmadhātu, because they can grasp objects, are called 'all phenomena possessing a sphere of activity'. 'With respect to objects such as visible forms' refers to the objects grasped)." These twelve dhātus are confined by their spheres of activity and are therefore called "having resistance". Resistance of a sphere of activity is a tatpuruṣa compound. As for the intrinsic nature of resistance through cognitive object: it refers to all seven mind-dhātus (the six consciousnesses and the mind-dhātu) and a portion of the dharmadhātu (mental factors). The term "cognitive object" (ālambana) refers to the six objects: visible forms and the rest. The term "having resistance" refers to the seven mind-dhātus and a portion of the dharmadhātu. That these seven mind-dhātus and the dharmadhātu are called "having resistance through cognitive object" means that they are confined and obstructed by their cognitive objects, and are therefore called "having resistance". Resistance of a cognitive object is a tatpuruṣa compound. The treatise cites the Prajñaptipāda-śāstra to prove resistance through sphere of activity, because it makes a fourfold alternative (catuṣkoṭi). The Prajñaptipāda-śāstra speaks thus: "Herein, there is obstruction in water and not on land, such as the eyes of fish and the like. There is obstruction on land and not in water, speaking from the majority, such as the eyes of humans and the like. There is obstruction in both, such as the piśācas (in Chinese: ghosts that eat flesh and blood), the śiśumāra, and the eyes of fishermen, frogs, and the like (these piśācas and others can see forms both in water and on land; therefore they are capable of obstruction in both). There is non-obstruction in both, namely, excluding the previous characteristics." The treatise says: "Between sphere of activity (viṣaya) and cognitive object (ālambana), what further difference is there?" (A question). "If this has functioning with respect to that phenomenon, then that is said to be the sphere of activity of this phenomenon. The mind and mental factors arise by grasping that; that is called a cognitive object with respect to mind and the rest." The explanation says (answering): "That phenomenon" refers to the six objects: visible forms and the rest. "This has functioning" means that these six faculties and six consciousnesses have functions such as seeing and hearing with respect to those forms and the rest. According to this text of the treatise, that upon which functioning relies is called the "sphere of activity". For example, the eye can see form and the consciousness can discern form; one calls form a "sphere of activity" because the eye and consciousness have a function regarding form. Mind and mental factors are by nature weak and feeble, and arise only by grasping an object, just as a frail person cannot stand up without a staff; hence objects such as visible forms are clung to by consciousness and are called "cognitive objects" (ālambana) (the above is the commentary). According to this text of the treatise, the two meanings of sphere of activity and cognitive object are completely distinct. Take for instance a single visible form: being seen by the eye, it is called a "sphere of activity", because the eye has a function regarding the form. This same visible form can induce consciousness to arise and is called a "cognitive object", because it provides power to consciousness. By this principle, in terms of the sense of obstruction in grasping a sphere, it is called resistance through sphere of activity. Therefore, resistance through sphere of activity extends to the six faculties and six consciousnesses, because faculties and consciousnesses can grasp spheres of activity. In terms of the sense of obstruction in taking an object as condition, it is called resistance through cognitive object; therefore, resistance through cognitive object belongs only to mind and mental factors, because mind and mental factors arise relying upon objects. Master Guang also said: "In terms of the sense of obstructing the substance, it is called resistance through cognitive object. In terms of the sense of obstructing the function, it is called resistance through sphere of activity." There are many more interpretations, which would be tedious and are not narrated here. The treatise also says: "How is it that the eye and the rest, when proceeding with respect to their own sphere of activity and their own cognitive object, are said to have obstruction?" (Asking the meaning of obstruction. How is it that the eye faculty, visual consciousness, and the rest, when proceeding with respect to their own sphere of activity, are said to have obstruction? Asking about resistance through sphere of activity. How is it that visual consciousness and the rest, when proceeding with respect to their own cognitive object, are said to have obstruction? Asking about resistance through cognitive object. The word "own" excludes others, as the eye sees forms and the ear hears sounds.) "Because, going beyond that and relying on another, these do not proceed." (The explanation says: This is the answer. Going beyond that form and the like, toward other sounds and the like, this eye and the rest do not proceed; hence it is called obstruction.) "Or again, obstruction has the meaning of conjunction (saṃnipāta); that is to say, phenomena such as the eye proceed in conjunction with their own sphere of activity and their own cognitive object." (The explanation says: This explains obstruction in terms of conjunction.)