成唯識論了義燈 2.42

2.42

問：所緣、境界二對何別？答：所緣約心等體，能緣慮深了於境，能於境中，分明了別。即疏云：心、心所法執彼而起，彼於心等，故名所緣。境界有對并根，根但能照，而不能緣行相便淺，以根取境，與識俱起。不取深了，但取照境功能，以同根照故，即疏言：若於彼法此有功能，即說彼為此法境界，故二對別。然《俱舍論》具解，當更檢文，勘此定之。問境界、障礙同時何別？　答：相、對礙邊，名障礙有對。根取境時，礙不餘轉，非此礙彼，令不得生，名境界有對。問：薩婆多法處，色中有障礙有對不？答：無。所以者何？以無表色非極微成，但以四大懸能造之，且如現在作法受戒之時，雖無無表，已有四大懸造彼未來無表之色，非即四大及極微，故非有對色。

Question: What is the difference between [hindrance by] cognitive object (所緣有對) and [hindrance by] sensory sphere (境界有對)?
Answer: Cognitive object (ālambana) is said with reference to the entity of mind and [mental factors]: being capable of deeply cognizing and discerning the object, it can clearly differentiate within the object. That is, as the Commentary says: 'Mental dharmas and mental factors arise by grasping that [object]; with respect to the mind and so forth, that is therefore called a cognitive object (所緣).' Sensory sphere (viṣaya) entails the [sense] faculties as well: the faculties can only illuminate but cannot cognitively grasp, so their mode of activity (ākāra) is shallow; because a faculty takes an object, it arises together with consciousness. It does not take it with deep cognition, but merely takes the capacity of illuminating the object; because it is the common illumination of the faculty, it is as the Commentary says: 'If with respect to that dharma this one has efficacy, that is then said to be the sensory sphere of this dharma.' Therefore the two types of hindrance differ. However, the Abhidharmakośa-bhāṣya explains this fully; one should further check the text to verify and determine this.
Question: At the same time, what is the difference between sensory sphere and spatial resistance (障礙有對)?
Answer: The aspect of mutual resistance and obstruction is called spatial resistance (pratighāta). When a faculty takes an object, being hindered from turning toward anything else—and not this obstructing that so that it cannot arise—is called sensory sphere [hindrance].
Question: Among the forms of the dharma-āyatana in the Sarvāstivāda, is there spatial resistance?
Answer: There is not. Why? Because unmanifest form (avijñapti-rūpa) is not composed of paramāṇus, but is only distantly created by the four great elements. For example, at the present time of performing the ritual to receive the precepts, although there is as yet no [future] unmanifest form, the four great elements already distantly create that future unmanifest form; it is not identical to the four great elements or to paramāṇus, and is therefore not a form with resistance.