大乘法苑義林章 5.44

5.44

一開合廢立者，《百法論》總有一，謂法處所攝色也。《五蘊論》說法處色有二：一無表、二定果。《瑜伽》第三說亦同彼。《顯揚》第一說「有三種：一律儀、二不律儀、三定自在。」第五十四初說三同此。又彼卷中，廣說極微唯覺慧折，若非法處何處所攝？由此法處亦立四種。《對法論》說五，如文自列。《顯揚》十八說「法處色有十二相：一影像、二所作成熟、三無見、四無對、五非實大生、六繫屬心相、七世間、八不思議、九世間定果、十出世定果、十一自他地境、十二諸佛菩薩自在轉變。」《百法》一者，處類說故。《五蘊》、《瑜伽》各說二者，極略、極逈體即極微，折麁實色分成此二。以假從實、以細從麁故，於諸法處更不別說。遍計所起不明了意識，獨緣根境搆畫所生，熏種為因後生根境。以因從果、以影從質，亦於法處不別說之。諸無表色相隱同類，總合建立名一無表。定自在果雖通假實，俱由定生，亦總合立，故《五蘊》等說二非多。《顯揚》第一、《瑜伽．決擇》各說三者，諸無表色相類雖同，善惡性殊，分成二種，善者名律儀、不善者名不律儀。處中無表，或無不立。或有彼類更不別開，不說所餘，准前應說，故《顯揚》等但說有三。說有四者，遍計所起可有本質，隨質從果法處不立，極微無質故別立之。極逈類同，故不開也。此說五者，獨頭意所緣諸色與質用殊，以根對故。法處所攝，諸有本質皆名影像，名遍計所起。善慧分折此有二類：一互為、二破一，唯為所觀。極略、極逈無漏心所緣假實，竝名定生，故分成五。《顯揚》十八說十二者，唯說定果，若假若實諸相各別異於餘類，更不說餘。十二種相竝勝定果之差別義，非盡理門。理實法處唯立三種：一者影像，諸有極微并獨散意，搆畫根、境、鏡像、水月，如是等類同皆無實，心之影故，同立一門。二者無表，若定若散，若善若不善，此皆不能表示他故。相用既等，同立一門。三者定果，有漏無漏、若假若實，俱由定起，同立一門。故《五蘊》等說後二種。若極微色，以假從實、以細從麁。若遍計色，以因從果、以影從質。更不別立影像色者，亦應無表以假從實、非色從色，不別說之，唯說定果。彼既不爾，此云何然？故應說三，非可增減。然今本論說有五者，且有漏心獨生散意，總緣根、境、水月、鏡像，此等皆麁。折諸根境至極微位，非麁唯細。雖同影像，麁細全殊，覺意計心能緣亦別，故離遍計別立極微。有對色中略有二類：一唯所礙、不能礙他，即色處中明等逈色，下第三說非能礙故。二能礙他亦為所礙，除逈色等外諸有對色，下第三說能互礙故。由此二類麁色不同，柝至極微細亦差別。折前所礙以至極微名極逈色，柝後俱礙以至極微名極略色。由此類別細分二種，二門影顯境心有異，隨應麁細開合亦別。麁色易知合名影像，細色難解別開二門，故論說五，不可減增。深貫諸文，的當深理。

First, regarding opening, combining, rejecting, and establishing: the *Baifa lun* has one in total, namely, form included in the sense-base of phenomena. The *Wuyun lun* states that form in the sense-base of phenomena has two: first, unmanifest [form]; second, the fruit of absorption. The third fascicle of the *Yogācārabhūmi* also states the same. The first fascicle of the *Xianyang* says: 'There are three kinds: first, discipline; second, non-discipline; third, masteries of absorption.' The beginning of the fifty-fourth fascicle states three in the same way. Furthermore, in that same fascicle, it explains at length that atoms are broken down only by cognitive discernment; if they are not in the sense-base of phenomena, where would they be included? Because of this, four kinds are also established for the sense-base of phenomena. The *Abhidharmasamuccaya* states five, as listed in its text. The eighteenth fascicle of the *Xianyang* says: 'Form in the sense-base of phenomena has twelve characteristics: first, reflected image; second, maturity of what was undertaken; third, invisible; fourth, non-resistant; fifth, not produced by the real great elements; sixth, characteristic bound to the mind; seventh, worldly; eighth, inconceivable; ninth, worldly fruit of absorption; tenth, supramundane fruit of absorption; eleventh, objects of one's own and other stages; twelfth, masterly transformations of the buddhas and bodhisattvas.'

The one in the *Baifa* is spoken of based on the category of the sense-base. The *Wuyun* and *Yogācārabhūmi* each state two because the extremely abbreviated and the extremely remote are in substance simply atoms, divided into these two by analyzing coarse real form. Subsuming the nominal under the real and the subtle under the coarse, they are not separately spoken of under the sense-bases of phenomena. The indistinct mental consciousness arisen from conceptual construction exclusively cognizes sense faculties and objects and conceptualizes what is produced, perfuming seeds as causes to produce sense faculties and objects later. Subsuming the cause under the fruit and the reflected image under the original archetype, it is likewise not separately spoken of in the sense-base of phenomena. The various unmanifest forms are of the same kind with concealed characteristics, and are combined and established as a single unmanifest [form]. Although the fruits of mastery of absorption extend to both nominal and real, because they are both produced through absorption, they are also combined and established; therefore the *Wuyun* and others state two and no more.

The first fascicle of the *Xianyang* and the *Viniścayasaṃgrahaṇī* of the *Yogācārabhūmi* each state three because, although the characteristics and kinds of the various unmanifest forms are the same, their wholesome and unwholesome natures differ, so they are divided into two kinds: the wholesome is called discipline, and the unwholesome is called non-discipline. Intermediate unmanifest form either does not exist and is not established, or belongs to those categories and is not separately opened; what remains is not stated, but should be understood according to the preceding [explanations]; therefore the *Xianyang* and others only state three.

As for those that state four: that which is arisen from conceptual construction may have an original archetype, and following the archetype and conforming to the fruit, it is not established in the sense-base of phenomena; atoms have no archetype, and therefore are established separately. The extremely remote is of the same kind, and therefore is not opened [separately].

This text states five because forms cognized by isolated mental consciousness differ in function from the original archetype, being faced by the sense faculty. Included in the sense-base of phenomena, all those with an original archetype are called reflected images, named 'arisen from conceptual construction'. Skillful wisdom divides and analyzes these into two kinds: first, mutually existing; second, breaking up into one, which serve solely as the object of contemplation. The nominal and real cognized by an anāsrava mind in the extremely abbreviated and extremely remote are both called 'produced by absorption'; therefore it is divided into five.

The eighteenth fascicle of the *Xianyang* states twelve because it only speaks of the fruit of absorption; whether nominal or real, their various characteristics are individually distinct from other classes, and it does not speak of the rest. The twelve characteristics are all distinct meanings of the superior fruit of absorption, not an exhaustive theoretical approach.

In truth and reality, the sense-base of phenomena establishes only three kinds: first, reflected images: all atoms together with the isolated, distracted mind, conceptualizing sense faculties, objects, mirror reflections, water-moons, and such classes, which are equally without reality, and because they are images of the mind, are collectively established as one gate; second, unmanifest [form]: whether in absorption or distracted, whether wholesome or unwholesome, because none of these can express [anything] to others. Since their characteristics and functions are equal, they are collectively established as one gate; third, the fruit of absorption: sāsrava or anāsrava, nominal or real, because they both arise from absorption, they are collectively established as one gate. Therefore the *Wuyun* and others speak of the latter two kinds. If, for atomic form, one subsumes the nominal under the real and the subtle under the coarse, and for conceptualized form, one subsumes the cause under the fruit and the reflected image under the original archetype, without separately establishing image forms, then unmanifest [form] should also subsume the nominal under the real and non-form under form without being separately spoken of, stating only the fruit of absorption. Since that is not so, how could this be so? Therefore one should state three, neither to be increased nor decreased.

However, that the fundamental treatise now states five is because the sāsrava mind's uniquely arising distracted thought generally cognizes sense faculties, objects, water-moons, and mirror reflections, all of which are coarse. Analyzing the sense faculties and objects down to the state of atoms is not coarse, but exclusively subtle. Although both are reflected images, the coarse and subtle are completely different, and the cognitive discernment and conceptualizing mind that cognize them are also distinct; therefore atoms are established separately apart from conceptual construction. Among resistant forms, there are roughly two kinds: first, those that are merely obstructed and cannot obstruct others, namely the remote colors such as illumination within the sense-base of form, which the third [fascicle] below explains as not being able to obstruct; second, those that can obstruct others and are also obstructed, which are resistant forms other than remote colors and so forth, which the third [fascicle] below explains as being mutually obstructive. Because these two kinds of coarse form differ, when analyzed down to atoms their subtlety also differs. Analyzing that which is obstructed above down to atoms is called extremely remote form; analyzing that which is mutually obstructive down to atoms is called extremely abbreviated form. Because these kinds differ, the subtle is divided into two kinds; the two gates reflect and reveal that the object and mind are different, and according to what is appropriate, the coarse and subtle are also opened and combined differently. Coarse forms are easy to know and are combined under the name 'reflected image'; subtle forms are difficult to understand and are separately opened into two gates; therefore the treatise states five, which cannot be decreased or increased. This deeply penetrates all texts and corresponds accurately to profound principle.