大乘百法明門論開宗義記 1.30

1.30

論。一眼二耳三鼻四舌五身六色七聲八香九味十觸十一法處所攝色　開曰。此依標別列也。唯識論中無此廣釋。今依諸論所釋意明。然釋此文有三義別。一釋其總名。二總中別名。三別中別名。初總名者。初之五種是根依色。次之五種是塵境色。後之一種是無對色。增上發生是謂根義。皆用清淨四大為性。如寶珠等發照用故。雖皆名色非現量得。以能發識比知是有。雖第八識及如來智現量所得。非餘智識現量所得。非世共知故。約發識比知有也。為令取境明了端嚴。雖眼耳鼻各生二處。但立一根。體類同故。以境及識一界攝故。由其作用遠速明異故。眼耳等次第而說。次言境者是所觀義。此即染淨二義兼舉。若言塵者偏就染說。由塵染故故名塵也。其法處色亦塵境收。若爾何故初獨名色。答有二義。一由差別故。餘皆各有差別名故。二由最勝故。雖皆名色。此最勝故。故初色境別得總名。依能取根用次第故。色聲香等次第亦爾。釋總名竟。解別名者。今依雜集顯揚等論及小乘論通義釋云。有淨極微布眼精上。對境而住。如香𮏉花。梵語目此別名斫芻。斫是行義。芻是空義。謂行於空照了色故。傍義翻之名之為眼。以眼有此行空照故。有淨極微在耳穴內。旋環而住如卷樺皮。數數於此聲至能聞。是故梵語云戍路多。戍路多者此云能聞。傍義別翻以之為耳。以耳有此能聞用故。有淨極微在鼻頞內。背上向下如雙爪甲。數由此故能嗅於香。由此梵語云羯羅挐。羯羅挐者此云能嗅。傍義別翻以之為鼻。以鼻有此嗅功能故。有淨極微布在舌上。形如半月。能嘗於味能除飢羸。數發言語表彰呼召。由是梵語云時訖縛。時訖縛者此云能嘗。傍義別翻以之為舌。以舌有此能嘗用故。有淨極微遍諸身分。諸根所隨周遍積聚能受諸觸。是故梵語目為迦耶。迦耶此土翻為積聚。此云身者即是聚義。就此別翻名為身也。數有示現在其方所質量可增。別名為色。此色別名復二十五。碧綠之儔曰青。紅赫之流曰黃。朱丹之類名赤。素潔之黨曰白。舒焰照總名光。障光發像穢影發光自顯為明。體昧無明曰闇。薪火氣騰名烟。龍吟氣運名雲。輕土揚空為塵。地水氣昇為霧。物形修直為長。物像局促名短。質相上舉名高。事類沈萎名下。六面平正名方。四角訛兀為圓。邊傍廣闊為麁。上下纖長名細。或約好惡以分麁細。端平居直為正。偏僻斜曲云不正。遊空隙塵名逈色。屈身等業名為表色。太空所見名空一顯色。前四種色當體自顯。不假他成故是實有。餘二十一是前四色分位而有。皆是假立。俱舍所立二及二十。無麁細色。長短攝故。無後三種。法處攝故。大小經論無黑色者。或青所攝。與青近故。或隨蓮花但四色故。或與闇色無別體故。數諠數謝隨增異論。表彰名句故名為聲。此聲別名有十一種。一因執受大種聲。謂從有情之所起者。有情乃為識執受故。二因不執受大種聲。謂從非情之所起者。非情不為識執受故。三因俱聲。謂情非情共所起者。執非執受大種起故。四可意聲。謂隨所樂悅心意者。有聞音樂不悅意故。五不可意聲。謂隨所惡不悅意者。縱罵辱等有悅意故。六俱相違聲。謂所聞聲非好非惡。於聞者識但平等故。七世所共成聲。謂依世間共立言教之所起者。如車舍等。八成所引聲。謂諸聖者成就無漏之所起者。依此聲上建立三藏聖教體故。九遍計所執聲。謂諸外道所起言教。從計所執虛妄起故。十聖言所攝聲。謂依見聞覺知四種而起。八種真實語故。十一非聖言所攝聲。亦依見聞覺知四種而起。八種虛妄語故。前三種聲可是實有。依實體聲而建立故。餘八種聲皆假建立。於前三聲分位說故。俱舍論中說有八種。但約執受及無報受情非情名可不可意而建立故但有爾所。離質潛形屢隨風轉。是鼻所嗅。別名為香。此則兼臭亦得此名。非唯沈麝獨名香也。由是此香別名有六。一者好香。益根順情鼻可樂取並名好香。以沈檀等非諸有情皆順益故。二者惡香。損根違情非鼻樂取並名為惡。以糞穢等非諸有情同為損故。三平等香。非損非益無順無違非可愛增名平等故。四俱生香。謂與本質俱時而生。如沈香等質俱有故。五和合香。謂雜諸物共成一香。生此香氣與餘異故。六變異香。謂隨物質所和合時。而此香氣有變異故。前三是實。香本體故。後三是假。轉變立故。若俱舍論唯說四種。所謂好惡平不平等。後二依根損益而立。既非別體故不別說。隨質有無於根損益屢招麁苦。別名為味。此味別名又十二種。一苦。二酢。三甘。四辛。五醎。六淡。此之六味是其實體。世所共知更無別釋。七可意味。謂隨所好適其意故。八不可意味。謂隨所惡不適意故。九相違味。謂非好惡但平等故。十俱生味。謂果中味質俱有故。十一和合味。諸物和雜而別生故。十二變異味。隨質生熟味轉變故。此六是假。於前六上分位立故。俱舍論中唯說六種。即是前六味實體故。隨物所生為身所取。令根損益別名為觸。此觸別名有二十二。澁滑輕重緩急冷煖飢渴飽悶強弱癢痛老死疲息黏勇。對法與此次第不同。而於強弱改名力劣。若依俱舍更加四種。謂即四大堅濕煖動。皆能於身有所觸故。是前諸觸所依體故。諸觸依此分位立故。兼說輕重澁滑飢渴冷。共成十一觸。不說餘者。義不具故。無質可對。非五根取。唯意根所緣。名法處所攝色。法謂軌持。自共相等。處謂處所。意所緣處。此色是此法處收故。別名法處所攝色也。此色別名又有五種。一極略色。亦名極微。古名隣虛。或名微塵。略彼麁色極至微塵。隣次虛空名極略色。此非眼見但意所緣。謂瑜伽師以假想慧。於麁色相漸次除拆。至不可拆隣次虛空。說為極微。若更拆之便似空現。不名為色。極微略故名極略色。二極逈色。謂即極微是色邊際。既無方分。離餘礙觸。極孤逈故名極逈色。此與極略體雖無別。而義有異。是故別分。三受所引色。從惡友所發惡思願誓受諸惡不律儀事。及從善友發善思願所受別別解脫律儀。此二所生無表之色。雖依思願善惡種立。由從色生又防色故。是故名為受所引色。四遍計所起色。謂遍計心所執實有我法之色。此無本質獨有影像。似色相現。若與五識同時意識緣本質色所起相分。是性境故。非此色攝。獨頭意識影像色相故。名遍計所起色也。五自在所生色。自在菩薩大聲聞等。及諸凡夫定自在者。依次第定作青等觀所變青黃赤等色相分。或變第八五塵相分以為金銀蘇酪等相色。從自在力新生故。名為自在所生色也。前四是假。唯觀心等假建立故。後一通實。亦第八識所緣境故。小乘有部皆說是實。然法處色唯說一種。謂即善惡所生無表。即當此中受所引色。不說餘者。義不具故。如是所說十一種色。俱舍論中極微所成。離心別有。而唯識說皆是本識。隨量大小頓現一相。非由極微合成一物。皆五蘊中色蘊所攝。並有積聚變礙性故。十二處中十一處攝。隨應有彼生門義故。非意根者。非心識故。十八界中十一界攝。是能生本種類義故。既蘊處界通因果位。由此亦通佛果位。有說。佛具有色根境故。說無蘊等非了義故。若在果位性唯無漏。佛身蘊等皆妙淨故。能變淨識非有漏故。說有漏者隨小乘故。若在因位性唯有漏。以是異熟識相分故。其能變識是有漏故。由見相分性類同故。若無漏色性唯是善。皆是真實順益法故。若有漏色性皆無記。由能變識性無記故。論說色聲非善惡故。若法處色有無不定。若在佛身無遍計色。諸佛已斷計執心故。極略逈色雖亦實無。隨俗亦有假想慧故。諸佛遍緣假實法故。佛常發起諸善思願。戒共諸色無斷滅故。得大自在悉能轉變。其自在色決定有故。若在因位三乘聖者。隨其處應五種皆有。有漏心時起計執故。有四皆相如應准知。若諸異生得定心者亦有五種。未得定者容有遍計受所引色。以計執心常不斷故。善惡思願隨互起故。其前二色唯是善收。唯從定心之所起故。受所引色通善惡性。善惡思願所引起故。遍計起色通其三性。是獨影境從見分故。自在生色性是無記。變本識相是通果故。界地等義如理應思。

The treatise says: "1. Eyes; 2. Ears; 3. Nose; 4. Tongue; 5. Body; 6. Visible form; 7. Sound; 8. Odour; 9. Taste; 10. Tangible; 11. Form included in the sphere of phenomena." The exposition states: This is an itemized enumeration based on the initial heading. There is no such extensive explanation in the *Triṃśikā-bhāṣya* (Cheng weishi lun); now I explain the meaning based on the expositions of various treatises. In explaining this passage, there are three distinct levels of meaning: first, explaining their generic names; second, the specific names within the generic categories; third, the sub-specific names within the specific categories. First, regarding the generic names: the first five kinds are form serving as the basis of the faculties; the next five kinds are the form of the sense-objects; the last kind is immaterial form that is without resistance. Impelling and generating is the meaning of a faculty; they all take purified four great elements as their nature, because, like a precious jewel or the like, they emit illuminating activity. Although they are all called form, they are not apprehended by direct perception; because they can generate consciousness, one knows by inference that they exist. Although they are apprehended by direct perception through the eighth consciousness and the Tathāgata's wisdom, they are not apprehended by direct perception by the remaining wisdoms and consciousnesses; because they are not common knowledge in the worldly sense, their existence is inferred by their generating consciousness. In order to make the grasping of objects distinct, dignified, and decorous, although the eyes, ears, and nose each arise in two places, only a single faculty is established for each, because their substance and type are identical, and because their objects and consciousnesses are subsumed within a single realm. Because their operations differ in being distant, swift, or distinct, eyes, ears, and so forth are stated in this order. Next, "object" means what is observed; this mentions both defiled and pure senses together. If one says "dust," it is spoken exclusively with respect to defilement; because it stains with dust, it is called dust. The form belonging to the sphere of phenomena is also included under sense-objects. If so, why is the first alone uniquely called "visible form" (rūpa)? The answer is that there are two reasons: first, due to distinction, because the others each have distinct names; second, due to being foremost, because although all are called form, this one is the most prominent. Therefore, the first sense-object of visible form uniquely obtains the generic name. Because they correspond to the order of operation of the grasping faculties, the sequence of visible form, sound, odour, and so forth is also like this. The explanation of the generic names is complete. Explaining the specific names: Now, explaining according to the common meaning in treatises such as the *Abhidharmasamuccaya* and *Prakaraṇāryavācāśāstra*, as well as Hīnayāna treatises: There are subtle, purified atoms arranged upon the pupil of the eye, abiding opposite the object, like sesame flowers. The Sanskrit term for this specifically designates it as *cakṣus*. *Cak* means the sense of going; *ṣus* means the sense of emptiness—meaning that it moves in empty space and clearly illuminates visible form. Translated by its secondary sense, it is called the eye, because the eye possesses this quality of moving in space and illuminating. There are subtle, purified atoms within the ear canal, abiding coiled around like rolled birch bark; repeatedly here, when sound arrives, it can hear. Therefore, in Sanskrit it is called *śrotra*. *Śrotra* means "that which can hear" in this language. Translated specifically by its secondary sense, it is the ear, because the ear has this function of hearing. There are subtle, purified atoms inside the bridge of the nose, their backs upward and facing downward like a pair of fingernails; repeatedly by means of this, one is able to smell odours. Therefore, in Sanskrit it is called *ghrāṇa*. *Ghrāṇa* means "that which can smell" in this language. Translated specifically by its secondary sense, it is the nose, because the nose has this function of smelling. There are subtle, purified atoms arranged upon the tongue, shaped like a crescent moon, able to taste flavours and able to eliminate hunger and emaciation, repeatedly producing speech to manifest and summon. Therefore, in Sanskrit it is called *jihvā*. *Jihvā* means "that which can taste" in this language. Translated specifically by its secondary sense, it is the tongue, because the tongue has this function of tasting. There are subtle, purified atoms pervading all parts of the body, accompanying the other faculties, comprehensively gathered together, able to receive tangibles. Therefore, in Sanskrit it is termed *kāya*. In this land, *kāya* translates as accumulation. What is here called "body" precisely carries the meaning of accumulation; rendering it specifically based on this, it is called the body. Constantly presenting manifestation, abiding in a spatial location, and possessing matter that can increase, it is specifically named visible form. There are twenty-five specific names for this visible form: the class of bluish-green is called blue; the stream of reddish-fiery is called yellow; the category of vermilion is called red; the faction of pure white is called white. Spreading flames that illuminate generally is called light; that which obstructs light and casts an image, or when impure shadows emit light to manifest itself, is brightness; that whose substance is dim and devoid of light is darkness. Smoke rising from burning fuel is called smoke; the vapour stirred by a dragon's cry is called cloud. Fine earth raised into the sky is dust; the rising vapour of earth and water is mist. When the shape of an object is long and straight, it is long; when the appearance of an object is confined and compressed, it is short. When the material appearance is raised upward, it is high; when the class of entity sinks and wilts, it is low. Having six surfaces flat and true is square; having four corners rounded off is round. Being broad and wide on the borders and sides is coarse; being slender and long from top to bottom is fine. Or, coarseness and fineness may be distinguished according to good or bad. Standing straight and upright is regular; being skewed, oblique, and curved is irregular. Dust wandering in the open void is distant form. Actions such as bending the body are called form of intimation. That seen in empty space is called the single visible form of the sky. The first four kinds of form manifest directly by their own substance, not relying on others for completion, and are therefore substantially existent. The remaining twenty-one exist as states of the first four forms, and are all nominally established. In the twenty and two forms established in the *Abhidharmakośa*, there are no coarse and fine forms, because they are subsumed under long and short; and the last three kinds are absent, because they are subsumed under the sphere of phenomena. That neither Mahāyāna nor Hīnayāna sūtras and treatises list black is either because it is subsumed under blue, being close to blue; or following the lotus flower, there are only four colours; or because it has no separate substance from darkness. Frequently clamorous and frequently ceasing, following and augmenting divergent arguments, manifesting names and phrases, it is therefore called sound. There are eleven specific names for this sound: 1. Sound caused by appropriated great elements, meaning that which arises from sentient beings, because sentient beings are appropriated by consciousness; 2. Sound caused by unappropriated great elements, meaning that which arises from non-sentient things, because non-sentient things are not appropriated by consciousness; 3. Sound caused by both, meaning that which is produced jointly by the sentient and non-sentient, arising from both appropriated and unappropriated great elements; 4. Agreeable sound, meaning that which pleases the mind according to one's liking, because there are those who hear music and are not pleased in mind; 5. Disagreeable sound, meaning that which displeases the mind according to one's aversion, though even insults and the like may please some; 6. Sound that contradicts both, meaning sound heard that is neither good nor bad, being merely neutral to the listener's consciousness; 7. Sound commonly established in the world, meaning that which arises based on conventional linguistic conventions established in the world, such as carts, houses, etc.; 8. Sound induced by realization, meaning that which arises from noble ones realizing the uncontaminated, because the substance of the noble teachings of the Tripiṭaka is established upon this sound; 9. Sound of conceptual fabrication, meaning the spoken teachings generated by non-Buddhists, arising falsely from conceptual attachment; 10. Sound included in noble speech, meaning eight kinds of truthful speech that arise based on the four modes of seeing, hearing, perceiving, and knowing; 11. Sound included in ignoble speech, meaning eight kinds of false speech that likewise arise based on the four modes of seeing, hearing, perceiving, and knowing. The first three kinds of sound can be substantially existent, because they are established based on substantially real sounds; the remaining eight kinds of sound are all nominally established, because they are explained as states of the first three sounds. The *Abhidharmakośa* speaks of eight kinds, establishing them merely based on appropriated and unappropriated, sentient and non-sentient, and agreeable and disagreeable, and therefore has only that many. Separated from matter, hiding its shape, frequently shifting with the wind, smelled by the nose, it is specifically named odour. This then encompasses bad odour as well under this name; it is not that agarwood and musk alone are called odour. For this reason, there are six specific names for this odour: 1. Good odour, which benefits the faculties, conforms to feeling, and is pleasantly grasped by the nose, all being called good odour, since sandalwood and the like do not benefit and conform to all sentient beings; 2. Bad odour, which harms the faculties, conflicts with feeling, and is not pleasantly grasped by the nose, all being called bad, since feces and impurities do not equally harm all sentient beings; 3. Neutral odour, which neither harms nor benefits, neither conforms nor conflicts, and is not an increase of the agreeable, being called neutral; 4. Co-nascent odour, meaning that which arises simultaneously with the underlying matter, existing together with the matter as in agarwood; 5. Compounded odour, meaning that which mixes various substances together to form a single odour, producing a scent distinct from others; 6. Transformed odour, meaning that as the physical matter is compounded, this odour undergoes transformation. The first three are real, being the fundamental substance of odour; the latter three are nominal, being established through transformation. The *Abhidharmakośa* speaks of only four kinds, namely: good, bad, equal, and unequal; the latter two are established based on whether they harm or benefit the faculties, and since they are not separate substances, they are not separately explained. Following the presence or absence of matter, harming or benefiting the faculties, frequently bringing coarse suffering, it is specifically named taste. There are twelve specific names for this taste: 1. Bitter; 2. Sour; 3. Sweet; 4. Pungent; 5. Salty; 6. Bland. These six tastes are its real substances; they are commonly known to the world and need no further explanation. 7. Agreeable taste, meaning that which suits the mind according to what is liked; 8. Disagreeable taste, meaning that which does not suit the mind according to what is disliked; 9. Contradictory taste, meaning that which is neither good nor bad, but merely neutral; 10. Co-nascent taste, meaning that which exists together with the matter, as in the taste in fruits; 11. Compounded taste, which is separately produced by the intermingling of various substances; 12. Transformed taste, meaning the taste changes according to the raw or cooked state of the matter. These six are nominal, being established as states upon the first six. The *Abhidharmakośa* speaks of only six kinds, which are precisely the real substances of the first six tastes. Arising in accordance with matter, grasped by the body, causing harm or benefit to the faculties, it is specifically named tangible. There are twenty-two specific names for this tangible: rough, smooth, light, heavy, loose, tight, cold, warm, hunger, thirst, fullness, stuffiness, strength, weakness, itch, pain, aging, death, fatigue, rest, stickiness, vigor. The *Abhidharmasamuccaya* differs in sequence from this, and changes strength and weakness to "force" and "inferiority." According to the *Abhidharmakośa*, four more kinds are added, namely the four great elements—solidity, moisture, heat, and motility—because all can touch upon the body, and because they are the supporting substance of the previous tangibles, upon which the other tangibles are established as states. Including lightness, heaviness, roughness, smoothness, hunger, thirst, and cold, these together make eleven tangibles; it does not mention the others because their definitions are not complete. Lacking physical matter to resist, not grasped by the five faculties, exclusively the cognitive object of the mental faculty, it is called form included in the sphere of phenomena. "Phenomenon" means holding its own mark, self-characteristic, and common characteristic, etc. "Sphere" means location, the place of cognitive objects of the mind. Because this form is subsumed within this sphere of phenomena, it is specifically called form included in the sphere of phenomena. There are five specific names for this form: 1. Extremely minute form, also called an atom; in antiquity called "neighboring the void," or fine dust. Reducing that coarse form to the extreme limit of fine dust, neighboring empty space, it is called extremely minute form. This is not seen by the eye, but is only a cognitive object of the mind. That is, a yogin, by means of conceptualizing wisdom, gradually strips and breaks down the marks of coarse form until it can no longer be broken down, neighboring empty space; this is called an atom. If it were broken down further, it would appear as empty space and would not be called form. Because the atom is reduced to the extreme, it is called extremely minute form. 2. Extremely distant form, meaning that the atom is the boundary of form; since it lacks spatial parts and is free from other obstructive contact, being extremely isolated, it is called extremely distant form. Although this does not differ in substance from the extremely minute, its meaning is different; therefore, it is separately distinguished. 3. Form induced by reception: from an evil friend generating evil volitions and vows, vowing to undertake various evil disciplines; and from a good friend generating good volitions and vows, undertaking the prātimokṣa disciplines. The non-manifest form produced by these two, although established based on the seeds of good and evil volitions and vows, is called form induced by reception because it arises from form and also prevents [evil] form. 4. Form arisen from conceptual fabrication, meaning the form of a real self and real phenomena grasped by the conceptually fabricating mind. This lacks underlying matter and exists solely as an image, appearing like the mark of form. If it were the objective aspect arisen when the simultaneous mental consciousness together with the five consciousnesses cognizes form that has an underlying substance, that would be an objective realm of the real nature, and hence not subsumed under this form. Because it is the imaged form-mark of the solitary mental consciousness, it is called form arisen from conceptual fabrication. 5. Form produced by mastery: the objective aspect of form such as blue, yellow, red, etc., transformed based on sequential absorptions when performing visualizations of blue and so forth by mastered bodhisattvas, great śrāvakas, and ordinary persons possessing mastery in meditative stabilization; or transforming the objective aspects of the five sense-objects of the eighth consciousness into forms appearing as gold, silver, butter, curd, and so on. Arising newly from the power of mastery, it is called form produced by mastery. The first four are nominal, being merely nominally established by the contemplative mind and the like; the last one can be real, because it is also an object grasped by the eighth consciousness. The Sarvāstivādins of the Hīnayāna maintain that all are real, yet they speak of only one kind of form belonging to the sphere of phenomena, namely the non-manifest arisen from good and evil, which corresponds to the form induced by reception here; they do not speak of the others because their meanings are not complete. The eleven kinds of form described above are, in the *Abhidharmakośa*, composed of atoms and exist separately from the mind. But the Yogācāra explains that they are all the fundamental consciousness manifesting a single mark all at once according to its measure of magnitude, not a single entity compounded of atoms. All are subsumed under the form aggregate among the five aggregates, because all have the nature of accumulation and obstructive alterability. Among the twelve spheres, they are subsumed under eleven spheres, because they correspond to the meaning of being a gateway of arising. That which is not the mental faculty is not the mind or consciousness. Among the eighteen realms, they are subsumed under eleven realms, because they carry the meaning of being types that can generate their sources. Since aggregates, spheres, and realms apply to both the causal and resultant stages, this also applies to the stage of Buddhahood. Some say that the Buddha fully possesses material faculties and sense-objects, and that saying there are no aggregates and so forth is not the definitive meaning. If in the resultant stage, their nature is exclusively uncontaminated, because the aggregates of the Buddha's body are all wondrously pure, and the transforming purified consciousness is not contaminated; speaking of them as contaminated was in accordance with the Hīnayāna. If in the causal stage, their nature is exclusively contaminated, because they are the objective aspect of the maturation consciousness, and their transforming consciousness is contaminated; this is because the seeing aspect and objective aspect are of the same type of nature. If it is uncontaminated form, its nature is exclusively wholesome, because all are truly beneficial phenomena. If it is contaminated form, its nature is entirely indeterminate, because the transforming consciousness is indeterminate by nature, and the treatises state that visible form and sound are neither wholesome nor unwholesome. Regarding form belonging to the sphere of phenomena, its presence or absence is indefinite: if in the Buddha's body, there is no form of conceptual fabrication, because the Buddhas have already severed the mind of conceptual clinging. Although extremely minute and distant forms are also really non-existent, conceptually imagining wisdom exists in accordance with conventional truth, because the Buddhas comprehensively cognize nominal and real phenomena. Because the Buddha constantly initiates wholesome volitions and vows, and forms concomitant with morality are never severed, and because having attained great mastery he is entirely able to transform them, form of mastery definitely exists. If in the causal stage of the noble ones of the three vehicles, all five kinds exist as appropriate to their states, because when having contaminated minds they give rise to conceptual clinging; the presence of the other four characteristics should be known as appropriate. If ordinary beings who have attained a concentrated mind exist, they also have all five kinds; those who have not attained concentration may have the forms of conceptual fabrication and those induced by reception, because the mind of conceptual clinging is constantly unsevered, and wholesome and unwholesome volitions and vows arise alternately. The first two forms are exclusively subsumed under the wholesome, because they arise solely from the concentrated mind. Form induced by reception pertains to both wholesome and unwholesome natures, because it is induced by wholesome and unwholesome volitions and vows. Form arisen from conceptual fabrication pertains to all three natures; being a solitary shadow object, it conforms to the seeing aspect. Form produced by mastery is indeterminate in nature; transforming the marks of the fundamental consciousness, it is a fruit of supernatural power. The meanings of realm, stage, and so forth should be considered according to reason.