成唯識論述記 2.9

2.9

In refuting dharmas, there are eleven schools in total whose distinct meanings are refuted, namely: Sarvāstivāda, Sautrāntika, Saṃmatīya, Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Gokulika, Sthavira, Mahīśāsaka, Kāśyapīya, and Dharmaguptaka; the views of the remaining nine schools are all refuted as well. In refuting form, there are three parts: first, a general recount of the varieties of form posited by the heterodox [and Hīnayāna]; next, taking them up individually to refute them; finally, concluding generally that they do not exist. This is the first part. There are three kinds of "resistance" (pratigha): namely, that of cognitive object (ālambana), that of obstruction (āvaraṇa), and that of sensory sphere (viṣaya). First, resistance by cognitive object means mind and mental factors with respect to their own cognitive objects. Next, resistance by obstruction means that the ten form elements (rūpadhātu) are obstructed and do not arise in the place of another, like a hand obstructing a hand. Finally, resistance by sensory sphere means the twelve elements and a portion of the dharma element—the cognitive faculties—with respect to cognitive spheres such as form. The distinction between the first and the last is: mind and mental factors arise by apprehending the object, and that object is called having a cognitive object with respect to mind and the rest; if with respect to that object this [faculty] has functional efficacy, then that object is called the sensory sphere of this dharma, as extensively explained in the second fascicle of the Kośa and elsewhere. However, what is spoken of here is resistance meaning mutual obstruction—taking resistance by obstruction. The ten bases (āyatana) are called having resistance, and the dharma base is called non-resistant; this is established by both sides, except for what results from supreme concentration, which the other schools do not accept.