大乘百法明門論解 2.16

2.16

言一眼者，照矚之義，梵云斫芻，此翻行盡。眼能行盡諸色境故，是名行盡。翻為眼者，體用相當，依唐言也。二耳者，能聞之義，梵云莎嚕多羅戍縷多，此翻能聞聲。數數聞此聲，至可能聞處。翻為耳者，體用相當，依唐言也。三鼻者，能嗅之義，梵云伽羅尼羯羅拏，此云能嗅。嗅香臭故，數數由此能嗅香臭故。翻為鼻者，體用兼之，依唐言也。四舌者，能嘗義，梵云舐若時吃縛，此云能嘗。《瑜伽論》云：「能除饑渴，數發言論，表彰呼召，謂之舌也。」通於勝義、世俗二義。翻為舌者，亦兼體用，依唐言也。五身者，積聚、依止二義名身，謂積聚大造、諸根依止，梵云迦邪，此翻為積聚，身根為彼多法依止，諸根所隨，周遍積聚故名為身。翻為身者，體義相當，依唐言也。體即是根，此五言根者，皆有出生、增上義故，則以能造、所造八法為體，乃識所依之根也。言六色者，眼所取故，二十五種。謂青、黃、赤、白（此四實），長、短、方、圓、麁、細、高、低（此相狀假），正、不正、光、影、明、暗、煙塵、雲霧、逈色、表色、空一顯色（此分位假），此皆方處示現義，顏色之色也。對眼識故，質礙名色，乃色之總名爾。言七聲者，四大種所造，耳根所取義故。總有五因，攝十二種聲。五因者：一、相故，即耳根所取義，此一為總，餘四為別。二、損益故者，立初三種聲，云：可意聲（是益），不可意聲（是損），俱相違聲（通二）。三、因差別故者，攝次三種，謂：因執受大種聲（語等），因不執受大種聲（樹等聲），因俱大種聲（手鼓等聲）。四、說差別攝三者，有世所共成聲，謂世俗語所攝；成所引聲者，謂諸聖所說；遍計所執聲者，外道所說。五、言差別攝三者，聖言量所攝聲，即八種聖語——聖，正也——此八種語，不出見聞覺知，該於六根，以鼻舌身皆覺故，如應答於人，第一見則言見，乃至第四知則言知，若不見言不見，乃至第八不知言不知，斯聖語矣。若第一見言不見，不見言見，乃至第八不知言知，此亦八種非聖言矣。《華嚴鈔》唯十一種，以唯識加響，以成十二，更俟參考。言八香者，乃鼻之所取，可嗅義故。總有六種，謂：好香、惡香、平等香、俱生香、和合香、變易香也。九味者，舌之所取，可甞義故。有十二種，謂：苦、酸、甘、辛、醎、淡、可意，不可意、俱相違，俱生和合變異也。言十觸者，身之所取，可觸之義，故名為觸。有二十六種，謂：地、水、火、風、輕、重、澁、滑、緩、急、冷、暖、硬、軟、饑、渴、飽、力、劣、悶、癢、粘、老、病、死、瘦、是也。初四乃實，餘皆依四大假立。或曰：「餘既是假，身識何緣？」曰：「即實緣故，既即實緣，何知輕等五俱意識分別之也。」言法處所攝色者，謂過去無體之法，可緣之義。此有五種，謂：極逈色，依假想觀析所礙色，至極微故，名極逈色。又云：「上見虛空青、黃等色，乃是顯色，若下望之，則此顯色至遠，而為難見故，名極逈色也。」言極略色者，亦假想觀析須彌俱礙之色，至極微處故。又云：「於色上分析長短、形相、麁細，以至極微故。」言俱礙者，乃根色等明暗等色，乃所礙也。定果色，謂解脫定，亦魚米肉山威儀身等，亦名定自在所生色。定即禪定，自在所生色，謂菩薩入定所現光明，及見一切色像境界，如入火光定，則有火光發現等。受所引色者，謂律不律儀，殊勝思種所立無表色也。又受即領受，引即引取，如受諸戒品，戒是色法，所受之戒，即受所引色也。遍計所執色者，謂第六識虛妄計度，所變根塵無實作用，故立此名。或謂餘四名色有可擬議，受之所引，何亦名色？蓋從所防發善惡之色，以立名爾。此四全一，少分是假，一分乃實。

First, the 'eye' (cakṣus) means illumination. In Sanskrit it is called cakṣu; here this is translated as 'reaching the end of its course' (xingjin), because the eye is capable of traversing completely all objective spheres of visible forms; hence it is called 'reaching the end of its course'. Translating it as 'eye' corresponds in essence and function, according with the language of the Tang. Second, the 'ear' (śrotra) means the capacity to hear. In Sanskrit it is called śrotra or śruta; here this is translated as 'capable of hearing sound'. It repeatedly hears this sound up to where it can be heard. Translating it as 'ear' corresponds in essence and function, according with the language of the Tang. Third, the 'nose' (ghrāṇa) means the capacity to smell. In Sanskrit it is called ghrāṇa; here this is translated as 'capable of smelling'. It smells fragrance and stench; because it repeatedly smells fragrance and stench through this, [it is called ghrāṇa]. Translating it as 'nose' combines essence and function, according with the language of the Tang. Fourth, the 'tongue' (jihvā) means the capacity to taste. In Sanskrit it is called jihvā; here this is translated as 'capable of tasting'. The Yogācārabhūmi-śāstra states: 'Capable of dispelling hunger and thirst, repeatedly generating speech, and manifesting vocatives—this is called the tongue.' It applies to both the ultimate and conventional senses. Translating it as 'tongue' also combines essence and function, according with the language of the Tang. Fifth, the 'body' (kāya): 'body' is named from the two meanings of accumulation and reliance—meaning the accumulation of the primary elements, and the reliance of the various sense faculties. In Sanskrit it is called kāya; here this is translated as 'accumulation'. The bodily faculty is that upon which those many dharmas rely; being accompanied by the various faculties and completely accumulated everywhere, it is therefore named 'body'. Translating it as 'body' corresponds in essence and meaning, according with the language of the Tang. Its essence is just the faculty. The reason these five are called 'faculties' (indriya) is that they all have the senses of generating and exerting preeminence; thus they take the eight dharmas of the producer and produced [elements] as their essence, and are the faculties upon which consciousness relies. Sixth, regarding 'visible form' (rūpa): because it is apprehended by the eye, there are twenty-five types. Namely: blue, yellow, red, white (these four are real); long, short, square, round, coarse, fine, high, low (these are nominal as shapes); regular, irregular, light, shadow, brightness, darkness, smoke, dust, cloud, mist, color of vast distance, revelatory form, and color identical with empty space (these are nominal as states). These all have the meaning of manifesting in spatial locations; they are 'form' in the sense of color. In contrast with the visual consciousness, that which has resistance is called form, which is just the general name for form. Seventh, regarding 'sound' (śabda): it is produced by the four great elements, in the sense of being apprehended by the ear faculty. Overall there are five causes, which encompass twelve kinds of sound. The five causes are: 1. By characteristic: namely, the sense of being apprehended by the ear faculty; this one is general, and the other four are specific. 2. By benefit and harm: this establishes the first three kinds of sound, namely: agreeable sound (which is beneficial), disagreeable sound (which is harmful), and sound that is contrary to both (which applies to both). 3. By distinction of cause: this encompasses the next three kinds, namely: sound caused by appropriated primary elements (speech, etc.), sound caused by unappropriated primary elements (the sound of trees, etc.), and sound caused by both kinds of primary elements (the sound of clapping hands, drums, etc.). 4. Encompassing three by distinction of conventional usage: there is sound universally established in the world, meaning that which is subsumed under conventional speech; sound induced by realization, meaning that which is spoken by the noble ones; and sound of conceptual construction, meaning that which is spoken by outsiders. 5. Encompassing three by distinction of speech: sound subsumed under the valid cognition of noble speech—that is, the eight kinds of noble speech. 'Noble' means correct. These eight kinds of speech do not go beyond seeing, hearing, sensing, and cognizing, encompassing the six faculties, because the nose, tongue, and body all perceive [through sensing]. When answering another person as appropriate: first, if one has seen, one says one has seen, up to fourth, if one has cognized, one says one has cognized; if one has not seen, one says one has not seen, up to eighth, if one has not cognized, one says one has not cognized—this is noble speech. If, first, having seen, one says one has not seen, or not having seen, one says one has seen, up to eighth, not having cognized, one says one has cognized—these are also the eight kinds of ignoble speech. The Subcommentary on the Avataṃsaka-sūtra has only eleven kinds; the Vijñaptimātratā adds echo to make twelve, which awaits further examination. Eighth, regarding 'odor' (gandha): it is apprehended by the nose in the sense of being smellable. Overall there are six kinds, namely: good odor, bad odor, neutral odor, innate odor, composite odor, and transformed odor. Ninth, regarding 'taste' (rasa): it is apprehended by the tongue in the sense of being tasteable. There are twelve kinds, namely: bitter, sour, sweet, acrid, salty, bland, agreeable, disagreeable, contrary to both, innate, composite, and transformed. Tenth, regarding 'tangible object' (spraṣṭavya): it is apprehended by the body in the sense of being tactile; hence it is named tangible. There are twenty-six kinds, namely: earth, water, fire, wind, lightness, heaviness, roughness, smoothness, looseness, urgency, cold, warmth, hardness, softness, hunger, thirst, satiety, strength, weakness, faintness, itching, stickiness, aging, sickness, death, and emaciation. The first four are real; the rest are all nominally established on the basis of the four great elements. Someone may ask: 'Since the rest are nominal, what does the tactile consciousness cognize?' Answer: 'Because it cognizes based on the real; since it cognizes based on the real, how is lightness and so forth known? The mental consciousness concurrent with the five [sense consciousnesses] discriminates it.' Regarding 'form included in the sphere of mental phenomena' (dharmāyatana-saṃgṛhīta-rūpa): it refers to past dharmas without substance that have the meaning of being cognizable [as forms]. There are five kinds: 'Form of extreme distance' (abhinirvṛtta-rūpa / dūrastha-rūpa): based on analytical meditation with imaginary visualization, one breaks down obstructive form until reaching an atom (paramāṇu); hence it is called form of extreme distance. It is also said: 'Seeing the blue, yellow, and other colors of empty space above is manifest color; if one looks toward them from below, this manifest color is extremely distant and hard to see; hence it is called form of extreme distance.' 'Form of extreme reduction' (paramāṇu-saṃgṛhīta-rūpa): also through analytical meditation with imaginary visualization, one breaks down forms that are mutually obstructive like Mount Sumeru down to the point of atoms. It is also said: 'Analyzing long, short, shape, coarse, and fine upon form down to an atom.' 'Mutually obstructive' refers to the colors of faculties, forms, light, darkness, etc., which are obstructive. 'Form produced by meditative concentration' (samādhi-prabhāva-rūpa): refers to the concentration of liberation, as well as fish, rice, mountains of meat, forms of deportment, and so forth; it is also called form produced by the mastery of concentration. Concentration is dhyāna; form produced by mastery refers to the radiance manifested when a bodhisattva enters concentration and the objective spheres of all forms and images perceived—such as when entering the concentration of fire-radiance, fire-radiance appears, and so on. 'Form induced by reception' (samādāna-rūpa): refers to the unmanifest form (avijñapti-rūpa) established by the superior seeds of volition of discipline or indiscipline. Furthermore, 'reception' means receiving, and 'inducing' means taking up: just as when receiving the various categories of precepts, the precepts are rūpa-dharmas, and the precepts received are just the form induced by reception. 'Form of conceptual construction' (parikalpita-rūpa): refers to the faculties and dust-objects transformed by the false conceptualization of the sixth consciousness, which have no real function; hence this name is established. Someone might say: 'While the other four may be discussed as forms, why is that which is induced by reception also called form?' It is simply named after the good or evil forms that it prevents or generates. Of these [five], four are entirely nominal, while one has a small nominal portion and one portion that is real.