成唯識論述記 1.473

1.473

三、有質礙、無質礙分別：德、業、和合、有能、無能、俱分、無說七句唯無質礙。實句九中，四無質礙，謂空、時、方、我，餘五有礙。說意是微，如二微果，許大而亦有礙。有性及異雖文不說，亦是無礙。合九句無礙也。四、現量境、非現量境分別：此宗現量德句中覺，故彼論言：覺有二種，一、現；二、比。其業、有性并俱分皆現量得，論自說為諸根得故。無說句義非現量得，論亦自說唯比境故。和合句義唯識說為非現量得。實句之中地、水、火、風、父母極微非現量得。子微以上是現量得。下破順世及勝論中云：極微聚集，足成根、境，何用果為，故知耳也。餘空、方、時、我、意亦無文說，今解非現量得。德句之中，聲唯現境，其覺、樂、苦、欲、嗔、勤勇是我現境，文不說重，今解亦唯現境。重具德中水、火德故，總有八德，唯是現境。法、非法、全行少分，二德半，唯非現境。此行即是行中念因，非全取行故，是半也。色、味、香、觸、數、量、別性、合、離、彼性、此性、液性、潤、及勢用十三德半，並通二種。此中勢用即行作因，非全取行故，是半也。其異句義有能、無能，雖無文辨，並非現得。異但是差別實因，非如俱分，是實性故。有能、無能因之所須，亦非現得。總言業、有、俱分三唯現得。異、及和合、有能、無能、無說五非現得。餘二通二。

Third, the distinction between possessing spatial obstruction and lacking spatial obstruction: The seven categories of quality, action, inherence, capacity, incapacity, commonality-particularity, and non-existence exclusively lack spatial obstruction. Among the nine substances, four lack spatial obstruction, namely empty space, time, direction, and self; the remaining five have obstruction. The mind (manas) is said to be atomic, like a diatomic product, and though admitted to have magnitude, it also has obstruction. Although not explicitly stated in the text, the nature of existence and particularity also lack obstruction. In all, nine categories lack obstruction. Fourth, the distinction between objects of direct perception and objects not of direct perception: In this school, direct perception is cognition within the category of quality; hence that treatise says: cognition has two kinds: first, direct perception; second, inference. Action, the nature of existence, and commonality-particularity are all apprehended by direct perception, because the treatise itself states that they are apprehended by the sense faculties. The category of non-existence is not apprehended by direct perception, for the treatise also itself states that it is an object exclusively of inference. The category of inherence is stated by Vijñāptimātratā to not be apprehended by direct perception. Among substances, the parent atoms of earth, water, fire, and wind are not apprehended by direct perception; from progeny atoms onward, they are apprehended by direct perception. As the refutation of the Cārvāka and Vaiśeṣika below says: 'If aggregates of atoms are sufficient to constitute faculties and objects, what need is there for product [wholes]?'—thus we know it is so. The remaining empty space, direction, time, self, and mind are also not explicitly discussed in the text, but are now interpreted as not being apprehended by direct perception. Among qualities, sound is an object exclusively of direct perception; cognition, pleasure, pain, desire, aversion, and effort are direct objects of the self; the text does not mention gravity, but it is now interpreted as also being an object exclusively of direct perception. Since gravity possesses qualities among the qualities of water and fire, there are in total eight qualities that are objects exclusively of direct perception. Merit, demerit, and a minor part of impression—two and a half qualities—are exclusively not objects of direct perception. This impression is precisely the cause of memory within impression; because it does not take the entirety of impression, it is a half. Color, taste, smell, touch, number, dimension, individuality, conjunction, disjunction, otherness, thisness, fluidity, viscidity, and forceful momentum—thirteen and a half qualities—pertain to both kinds. Here, forceful momentum is precisely the cause of action within impression; because it does not take the entirety of impression, it is a half. As for the categories of particularity, capacity, and incapacity, although there is no explicit textual analysis, they are all not directly apprehended. Particularity is merely the cause for differentiating substances, and is not like commonality-particularity, which is the essential nature of substance. Capacity and incapacity are requisites of causes, and are also not directly apprehended. In summary, the three of action, existence, and commonality-particularity are exclusively directly apprehended. The five of particularity, inherence, capacity, incapacity, and non-existence are not directly apprehended. The remaining two pertain to both.