大乘法苑義林章 5.44

5.44

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.