大乘百法明門論解 2.16

2.16

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.