大乘百法明門論開宗義記 1.29

1.29

論。第三色法略有十一種　開曰。上明心所。次明色法。於中有二。初總標舉數。後依數別列。此初也。然此色法名數寬狹。大小乘論所說有異。若五蘊論說有二種。一四大種。謂如常說地水火風。以體寬廣形相增盛起大事用故名為大。與彼餘色為所依性而能生成故名為種。二四大種所造諸色。謂即一切色香味等。依前四大之所生起。是彼所造名所造色。此中所說十一種色。即四大種所造色也。設無表色亦是四大種之所造。所造性故。但舉所造必有能造。影略而顯亦不相違。此所造色。唯識論中約破小乘總分為二。一者有對。極微所成。二者無對。非極微成。此前十種是有對色。是四大種極微成故。其後一種是無對色。雖大種造非極微故。此有對者即是礙義。俱舍論中說有二義。一障礙義。如手礙手石礙石等。二拘礙義。能取於境而為境界所拘礙故。然此拘礙復有二種。一境界有對。十八界中六根六識法界一分諸心所等。此十三界性能取境為境所拘名為有對。二所緣有對。十八界中唯七心界及法界中諸心所法仗境而生。境為強緣方得生起故名有對。以根及識為境所拘。越此於餘而不轉故。此中即無所緣有對。非是仗境心心所故。又五事分阿毘達摩依十一色略說為三。一有見有對。謂初色境。是可見法有對礙故。二無見有對。謂次九種。皆非可見而有礙故。三無見無對。謂後一色。以不可見亦無礙故。又即彼論說四種色。一異熟生。二所長養。三者等流。四者剎那。恐繁不釋。樂者述之。然說色二或二十者。是此第六別色所收。如下所明。此無繁舉。

The treatise states: "Third, the form dharmas comprise, in brief, eleven kinds."

The exposition states: Above, the caittas were explained; next, form dharmas are explained. In this there are two parts: first, a general statement of the number; second, a specific enumeration according to number. This is the first. Now, regarding the name and number, scope and limits of these form dharmas, there are differences in what the Mahāyāna and Hīnayāna treatises explain. In the Pañcaskandhaka, two kinds are explained: 1. the four great elements (mahābhūta)—that is, as usually stated, earth, water, fire, and wind; because their entity is broad and vast, their shapes and appearances prominent, and they generate great activities, they are called "great"; because they act as the basis for other forms and can produce them, they are called "elements"; 2. forms derived from the four great elements (bhautika)—that is, all colors, scents, tastes, and so forth, which, arising in reliance on the aforementioned four great elements and being produced by them, are called derived forms. The eleven kinds of form mentioned here are precisely the forms derived from the four great elements. Even non-revelatory form (avijñaptirūpa) is derived from the four great elements, because its nature is to be derived. Merely mentioning the derived necessarily implies the producing [elements]; revealing them by implication and brevity is also not contradictory. These derived forms, in the Vijñaptimātratāsiddhi, are broadly divided into two in refuting the Hīnayāna: 1. with resistance (sapratigha), composed of subtle particles (paramāṇu); 2. without resistance (apratigha), not composed of subtle particles. The first ten kinds are forms with resistance, because they are composed of subtle particles of the four great elements. The last one is a form without resistance, for although derived from the great elements, it is not composed of subtle particles. This "with resistance" has the meaning of obstruction. In the Kośa, two senses are explained: 1. the sense of obstructive hindrance, like a hand obstructing a hand, a stone obstructing a stone, and the like; 2. the sense of cognitive obstruction, where being capable of grasping an object, it is constrained by the sense object. Yet this cognitive obstruction again has two kinds: (1) resistance by sense-field (viṣaya-pratighāta)—among the eighteen realms, the six faculties, six consciousnesses, and caittas of a portion of the dharma realm: these thirteen realms, whose nature is capable of grasping an object, are constrained by the object and thus called "with resistance"; (2) resistance by cognitive object (ālambana-pratighāta)—among the eighteen realms, only the seven mind realms and the caittas within the dharma realm arise in reliance upon an object; only when an object serves as a powerful condition can they arise, and thus they are called "with resistance"; for the faculties and consciousnesses are constrained by the object, and outside this they do not operate toward others. Here there is no resistance by cognitive object, for these are not minds and caittas that rely on cognitive objects. Furthermore, the Pañcavastuka-abhidharma, based on the eleven forms, speaks briefly of three: 1. visible and with resistance (sanidarśana-sapratigha), namely the first form-object, being a visible dharma and having resistance and obstruction; 2. invisible and with resistance (anidarśana-sapratigha), namely the next nine kinds, all being invisible yet having resistance; 3. invisible and without resistance (anidarśana-apratigha), namely the last one form, being invisible and also without resistance. Furthermore, that very treatise speaks of four kinds of form: 1. born of maturation (vipākaja); 2. accumulated/nourished (aupacayika); 3. of equal outflow (niṣyanda); 4. momentary (kṣaṇika). Fearing prolixity, I do not explain them; those who delight in it may elaborate. As for speaking of two forms, or twenty, these are subsumed under the specific forms of this sixth [category, form-objects], as will be explained below; they are not redundantly listed here.