大乘法苑義林章 5.16

5.16

「前五境唯現，四境唯所造，餘用遠、速、明，或隨處次第（恐繁不能別釋）。」依《對法論》第一，廢立十八界云「由身、具等，能持過現六行受用性故。」釋云「身者謂內六根。具者謂外六境。過現六行受用性者，謂六識。能持者，謂六根、境，能持六識所依、緣故。過現六識，能持受用，不捨自相故。」當知十八以能持義故說名界。問：何因處唯十二？答：唯由身、具，能與未來六行受用為生長門故。所言唯者，簡六識也。

'The first five objects are only present; / four objects are only derived [matter]; / the rest function far, swiftly, and clearly; / or [they follow] the order of the bases (fearing prolixity, they cannot be individually explained).' According to the first fascicle of the *Abhidharmasamuccaya*, rejecting and establishing the eighteen realms, it states: 'Because body, equipment, and so forth are able to uphold the experiential nature of the six activities in the past and present.' The explanation states: '"Body" means the six internal faculties. "Equipment" means the six external objects. "The experiential nature of the six activities in the past and present" means the six consciousnesses. "Able to uphold" means that the six faculties and objects are able to uphold that upon which the six consciousnesses rely and take as conditions. The past and present six consciousnesses are able to uphold experiential enjoyment without relinquishing their own characteristics.' One should know that the eighteen are called realms because of this meaning of being able to uphold. Question: For what reason are the bases only twelve? Answer: Solely because the body and equipment can serve as the gateways of arising and growth for the experiential enjoyment of the six activities in the future. The word 'solely' excludes the six consciousnesses.