Forms that are mental objects

Forms that are mental objects. Types of physical phenomena (rupa; "form") that are not knowable by the five sense consciousnesses, but are knowable by mental consciousness.

Hence, they are objects of the mind (manoviṣaya) that are categorized as form (rupa).

Explanation

Science and Philosophy in the Indian Buddhist Classics states:

In general, there are two types of form — those that are objects of sense consciousness and those that are objects of mental cognition. Within this twofold classification, mental-object forms belong to the second category. For example, when a coarse material form such as a composite mass of particles is reduced to its parts, it becomes progressively subtler until it transcends the domain of sensory cognition. But even then it does not become a nonmaterial entity. Since such form cannot be any of the five sensory objects or the five sense faculties, it has to be posited as a mental-object form. Thus the definition of mental-object form is: “That which is capable of materiality that appears to mental consciousness alone but that is not a supportive sense element.”

The phrase “mental consciousness alone” precludes it being the object of cognition of any of the five sense doors. And the phrase “not a supportive sense element” is used in order to preclude the five sense faculties, such as the eyes, from being mental-object forms even though they are forms perceptible to mental consciousness alone. That it is necessary for mental-object forms to be perceptible to mental consciousness alone and that they cannot be a supportive sense element is stated also in Vasubandhu’s Rational System of Exposition (Vyākhyāykti):

It is within the objects of mind that what is called mental-object form is found. Such a thing is an object [219] of mental cognition alone and it is only an object and not a supportive basis.

Traditional terms

This category of form is known by the following traditional terms:

• Skt. dharmāyatana-paryāpannam...rūpam, dharmāyatana-paryāpanna; T. chos kyi skye mched pa'i gzugs; C. 墮法處色
• Skt. dharmāyatanikaṃ rūpam, dharmāyatanarūpa; T. chos kyi skye mched pa'i gzugs
• Skt. dharmāyatanikāni rūpāni; C. fa-chu so-she se 法處所攝色

Types of dharmāyatanikāni rūpāni (forms that are mental objects)

One type (according to the Abhidharma-kosa)

The Abhidharma-kosa identifies one type of dharmāyatanikāni rūpāni ("forms that are mental objects"). That is:

• imperceptible form (avijñaptirūpa)

Science and Philosophy in the Indian Buddhist Classics states:

Generally speaking, there is a consensus among classical Buddhist scholars on how mental-object form must be understood in terms of a form that is the object of mental cognition alone. This said, there is a divergence of opinion on whether it should be further differentiated into five types and also whether all five are material forms or not. For example, in the Vaibhāṣika system, apart from nonindicative form no other mental-object form is mentioned. The Abhidharmakośa, for example, states:

Form is the five sense faculties, the five referent fields, and nonindicative form alone.

Thus, explaining the form aggregate in terms of eleven categories — the five sense faculties, the five sense objects, and nonindicative form — the eleventh, nonindicative form, is characterized as mental-object form, and no other mental-object form is mentioned.

Five types (according to Yogacara)

According to the Abhidharma-samuccaya and the Yogacara tradition, there are five types of dharmāyatanikāni rūpāni ("forms that are mental objects").

These five types are described as follows.

In Gateway to Knowledge:

• deduced forms - the forms of the smallest particles, which, although physical, can only be known mentally.
• spatial forms (or clear forms) - forms that cannot impede other things
• imperceptible form (avijñaptirūpa) - forms resulting from a taken promise
• imagined forms - such things as a [mental] image or dreamt forms.
• mastered forms - forms appearing through the power of mastery in meditation, such as the totality of blue.

In the Berzin Glossary:

• those that make up other things by amassing together,
• those existing in actual situations,
• those arising from clearly taking them on,
• totally imaginary forms, and
• those arising from gaining control over the elements.

In the Digital Dictionary of Buddhism:

• Concrete form analyzed to minutest extent 極略色

  'minute form' —極略色 (極略). Atomic particles constituting the five faculties, the five object realms, the four elements and so forth, posited based on intelligent analysis. This is a level of subtlety that can be theorized through analysis, but cannot be perceived by the sense organs. Material objects too small to be seen. The existence of atoms cannot be directly perceived by the five senses, but their existence can be inferred.

• Non-concrete form (space, color) analyzed to grandest extent 極逈色

  'open form' —極迥色 (極迥). The extreme subtlety of the visible colors of the relative category, such as light, shadow, brightness, dullness, and the relative categories of forms, such as length, shortness, squareness and roundness. They are intangible and do not obstruct anything.

• Innermost impression of perceptual form 受所引色

  'undertaken form' —受所引色 (受所引). Unmanifest matter that is created as a result of receiving the precepts into oneʼs mind. See 無表色 and 戒體. In the Abhidharmakośa-bhāṣya 倶舍論, this is simply considered as 'unmanifest form,' but In Yogâcāra, the seeds of goodness that are gained as a result of the mental action at the time of receiving the precepts are taken as the essence of the precepts. The word means 'gained according to the reception of the precepts.' A nominal element.

• Forms arising through False Conceptual Construction 遍計所起色

  'fabricated form' —遍計所起色 (遍計所起). Imagined form. The situation of the sixth consciousness, unconnected to the other five consciousnesses, reflecting on the past, or giving rise to illusory objects, such as flowers in the sky. These forms arise through the mistaken discriminatory power of the sixth consciousness.

• Forms produced and mastered in samādhi 定所生自在色

  'form produced by meditative power' —定所引色 (定所引). Supernatural form; forms of magical production and transformation. This category of forms occurs when a sage in meditation freely manifests things. By thinking of water or fire, he can manifest water or fire. Or he can transform sand and soil into gold and silver and so forth.

Sources

• Mipham Rinpoche (2004), Gateway to Knowledge, vol. I, translated by Kunsang, Erik Pema, Rangjung Yeshe Publications 
• Thupten Jinpa, ed. (2017), Science and Philosophy in the Indian Buddhist Classics, Volume 1: The Physical World, translated by Ian James Coghlan, Wisdom Publications