大乘義章 8.81

8.81

次就三對分別諸界。言三對者，如《雜心》說：一境界有對、二障礙有對、三緣有對。境界有對者，一切色根及心心法，能於外境囑對分了，名境有對。於此門中，六根、六識及心法界是其有對，色等五塵及法界中非心之法是其無對，以非情故。障有對者，色根色塵共相礙對、障隔不通，名障有對。於此門中，十界有對，所謂眼耳鼻舌身根、色等五塵；餘七心界及心法界一向無對，非是色色相對礙故。問曰：若使五根五塵是障礙者，眼等根處不應得有色香味等，若得有者便非障礙。論言「各住極微聚故，猶名障礙。」緣有對者，心心法等對境能緣，名緣有對。於此門中，七界少分是其有對，謂七心界法界少分；餘者無對，以無緣故（此十門竟）。

Next, discriminating the dhātus in terms of the three kinds of resistance (pratigha). Regarding the three kinds of resistance, as stated in the *Saṃyuktābhidharmahṛdaya*: first, resistance by object (viṣaya-pratigha); second, resistance by obstruction (āvaraṇa-pratigha); third, resistance by cognitive grasp (ālambana-pratigha). Resistance by object means that all material faculties and minds and mental factors, capable of being directed toward and distinguishing external objects, are called resistant by object. In this section, the six faculties, six consciousnesses, and the mental dharmadhātu are resistant; the five objects such as forms and the non-mental dharmas within the dharmadhātu are non-resistant, because they are insentient. Resistance by obstruction means that material faculties and material objects mutually obstruct each other and impede passage; this is called resistant by obstruction. In this section, ten dhātus are resistant, namely the eye-, ear-, nose-, tongue-, and body-faculties, and the five objects such as forms; the remaining seven mental dhātus and the mental dharmadhātu are exclusively non-resistant, because matter does not mutually obstruct non-matter. Question: If the five faculties and five objects are obstructive, then at the locus of the eye-faculty and others one should not have forms, odors, tastes, and the like; if they can be had, then they would not be obstructive. The treatise states: "Because each abides in an aggregation of atoms, they are still called obstructive." Resistance by cognitive grasp means that minds and mental factors, facing an object, can grasp it as an object; this is called resistant by cognitive grasp. In this section, a small portion of the seven dhātus is resistant, namely a small portion of the seven mental dhātus and dharmadhātu; the rest are non-resistant, because they lack cognitive grasping (here ends this tenth section).