大乘百法明門論開宗義記 1.30

1.30

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.