大乘百法明門論開宗義記 1.29

1.29

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.