T31n1614_大乘百法明門論

大正藏第 31 冊 No. 1614 大乘百法明門論

No. 1614

大乘百法明門論本事分中略錄名數

天親菩薩造

大唐三藏法師玄奘譯

如世尊言。一切法無我。何等一切法。云何為無我。一切法者。略有五種。一者心法。二者心所有法。三者色法。四者心不相應行法。五者無為法。一切最勝故。與此相應故。二所現影故。三分位差別故。四所顯示故。如是次第。第一心法略有八種。一眼識。二耳識。三鼻識。四舌識。五身識。六意識。七末那識。八阿賴耶識。

第二心所有法。略有五十一種。分為六位。一遍行有五。二別境有五。三善有十一。四煩惱有六。五隨煩惱有二十。六不定有四。一遍行五者。一作意二觸三受四想五思。二別境五者。一欲二勝解三念四定五慧。三善十一者。一信二精進。三慚四愧。五無貪六無嗔七無癡。八輕安九不放逸十行舍十一不害。四煩惱六者。一貪二嗔。三慢四無明。五疑六不正見。五隨煩惱二十者。一忿二恨。三惱四覆。五誑六諂。七憍八害。九嫉十慳。十一無慚十二無愧。十三不信十四懈怠。十五放逸十六惛沈。十七掉舉十八失念。十九不正知二十散亂。六不定四者。一睡眠二惡作。三尋四伺。

第三色法。略

【現代漢語翻譯】現代漢語譯本《大乘百法明門論本事分中略錄名數》

天親菩薩造大唐三藏法師玄奘譯

如世尊所說：『一切法無我。』什麼是一切法？又如何是無我？一切法，概括起來有五種：一是心法，二是心所有法，三是色法，四是心不相應行法，五是無為法。因為一切法最為殊勝，因為與此（心法）相應，因為是二者（心和心所有法）所顯現的影像，因為是三者（色法）的分位差別，因為是四者（前四法）所顯示，所以按照這樣的順序排列。

第一，心法，概括起來有八種：一是眼識，二是耳識，三是鼻識，四是舌識，五是身識，六是意識，七是末那識（manas，意根），八是阿賴耶識（ālayavijñāna，藏識）。

第二，心所有法，概括起來有五十一種，分為六個類別：一是遍行有五種，二是別境有五種，三是善有十一種，四是煩惱有六種，五是隨煩惱有二十種，六是不定有四種。

遍行五種是：一、作意，二、觸，三、受，四、想，五、思。別境五種是：一、欲，二、勝解，三、念，四、定，五、慧。善十一種是：一、信，二、精進，三、慚，四、愧，五、無貪，六、無嗔，七、無癡，八、輕安，九、不放逸，十、行舍，十一、不害。煩惱六種是：一、貪，二、嗔，三、慢，四、無明，五、疑，六、不正見。隨煩惱二十種是：一、忿，二、恨，三、惱，四、覆，五、誑，六、諂，七、憍，八、害，九、嫉，十、慳，十一、無慚，十二、無愧，十三、不信，十四、懈怠，十五、放逸，十六、惛沈，十七、掉舉，十八、失念，十九、不正知，二十、散亂。不定四種是：一、睡眠，二、惡作，三、尋，四、伺。

第三，色法，略

【English Translation】 English version 《Treatise on the Door to Understanding the Hundred Dharmas of Mahayana, Abridged Record of Names from the Section on the Subject Matter》

By Bodhisattva Vasubandhu (Tianqin Pusa) Translated by the Tang Dynasty Tripiṭaka Master Xuanzang

As the World Honored One said: 'All dharmas are without self.' What are all dharmas? And how are they without self? All dharmas, briefly, are of five kinds: first, mind (citta); second, mental factors (caittas); third, form (rūpa); fourth, formations not associated with mind (citta-viprayukta-saṃskāras); and fifth, unconditioned dharmas (asaṃskṛta-dharmas). They are in this order because all dharmas are the most supreme, because they are associated with this (mind), because they are the manifested images of the two (mind and mental factors), because they are the distinctions of the three (form), and because they are what the four (the previous four dharmas) reveal.

First, mind, briefly, is of eight kinds: first, eye-consciousness (cakṣur-vijñāna); second, ear-consciousness (śrotra-vijñāna); third, nose-consciousness (ghrāṇa-vijñāna); fourth, tongue-consciousness (jihvā-vijñāna); fifth, body-consciousness (kāya-vijñāna); sixth, mind-consciousness (mano-vijñāna); seventh, manas (manas, the thinking faculty); and eighth, ālayavijñāna (ālayavijñāna, storehouse consciousness).

Second, mental factors, briefly, are of fifty-one kinds, divided into six categories: first, pervasive (sarvatraga) are five; second, object-specific (viniyata) are five; third, wholesome (kuśala) are eleven; fourth, afflictions (kleśa) are six; fifth, secondary afflictions (upakleśa) are twenty; and sixth, indeterminate (aniyata) are four.

The five pervasive mental factors are: first, attention (manasikara); second, contact (sparśa); third, feeling (vedanā); fourth, perception (saṃjñā); and fifth, volition (cetanā). The five object-specific mental factors are: first, desire (chanda); second, conviction (adhimokṣa); third, mindfulness (smṛti); fourth, concentration (samādhi); and fifth, wisdom (prajñā). The eleven wholesome mental factors are: first, faith (śraddhā); second, diligence (vīrya); third, shame (hrī); fourth, embarrassment (apatrāpya); fifth, non-greed (alobha); sixth, non-hatred (adveṣa); seventh, non-delusion (amoha); eighth, pliancy (praśrabdhi); ninth, non-negligence (apramāda); tenth, equanimity (upekṣā); and eleventh, non-harming (avihiṃsā). The six afflictions are: first, greed (rāga); second, hatred (dveṣa); third, pride (māna); fourth, ignorance (avidyā); fifth, doubt (vicikitsā); and sixth, wrong view (mithyā-dṛṣṭi). The twenty secondary afflictions are: first, anger (krodha); second, resentment (upanāha); third, vexation (pradāśa); fourth, concealment (mrakṣa); fifth, deceit (śāṭhya); sixth, flattery (māyā); seventh, arrogance (mada); eighth, harm (vihiṃsā); ninth, jealousy (īrṣyā); tenth, stinginess (mātsarya); eleventh, shamelessness (āhrīkya); twelfth, lack of embarrassment (anapatrāpya); thirteenth, lack of faith (āśraddhya); fourteenth, laziness (kausīdya); fifteenth, negligence (styāna); sixteenth, torpor (middha); seventeenth, excitement (auddhatya); eighteenth, forgetfulness (muṣitasmṛtita); nineteenth, non-introspection (asaṃprajanya); and twentieth, distraction (vikṣepa). The four indeterminate mental factors are: first, sleep (styāna); second, regret (kaukṛtya); third, investigation (vitarka); and fourth, analysis (vicāra).

Third, form, briefly,

有十一種。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。

第四心不相應行法。略有二十四種。一得二命根。三眾同分。四異生性。五無想定。六滅盡定。七無想報。八名身九句身十文身。十一生十二老。十三住十四無常。十五流轉。十六定異。十七相應。十八勢速。十九次第。二十方。二十一時。二十二數。二十三和合性。二十四不和合性。

第五無為法者。略有六種。一虛空無為。二擇滅無為。三非擇滅無為。四不動滅無為。五想受滅無為。六真如無為。

言無我者。略有二種。一補特伽羅無我。二法無我。

大乘百法明門論

【現代漢語翻譯】現代漢語譯本：有十一種。一眼（眼睛），二耳（耳朵），三鼻（鼻子），四舌（舌頭），五身（身體）。六色（顏色），七聲（聲音），八香（氣味），九味（味道），十觸（觸覺）。十一法處所攝色（法處所包含的色法）。

第四，心不相應行法，略有二十四種。一得（獲得），二命根（生命力），三眾同分（眾生的共性），四異生性（凡夫的性質），五無想定（沒有念想的禪定），六滅盡定（滅盡一切感受和念想的禪定），七無想報（無想天的果報），八名身（名稱的集合），九句身（語句的集合），十文身（文字的集合），十一生（出生），十二老（衰老），十三住（住留），十四無常（變化無常），十五流轉（流轉輪迴），十六定異（性質的確定和差異），十七相應（相互關聯），十八勢速（力量迅速），十九次第（有順序），二十方（方向），二十一時（時間），二十二數（數量），二十三和合性（聚合的性質），二十四不和合性（不聚合的性質）。

第五，無為法者，略有六種。一虛空無為（虛空的無為），二擇滅無為（通過智慧選擇而證得的寂滅），三非擇滅無為（非通過智慧選擇而自然證得的寂滅），四不動滅無為（不動定的寂滅），五想受滅無為（滅盡念想和感受的寂滅），六真如無為（真如的無為）。

言無我者，略有二種。一補特伽羅無我（人無我，即沒有獨立的、永恒不變的個體），二法無我（法無我，即一切事物沒有獨立的、永恒不變的自性）。

《大乘百法明門論》

【English Translation】 English version: There are eleven types. One, eye (vision). Two, ear (hearing). Three, nose (smell). Four, tongue (taste). Five, body (touch). Six, color (rupa). Seven, sound (shabda). Eight, smell (gandha). Nine, taste (rasa). Ten, touch (sprashtavya). Eleven, the color embraced by the 'dharma-sphere' (dharmadhatu-samgraha-rupa).

Fourth, 'mind-non-associated formations' (citta-viprayukta-samskara-dharmas), briefly, there are twenty-four types. One, attainment (prapti). Two, life-force (jivitendriya). Three, commonality of beings (nikaya-sabhaga). Four, characteristic of ordinary beings (prthag-janatva). Five, 'cessation of perception' (asamjni-samapatti). Six, 'cessation of feeling and perception' (nirodha-samapatti). Seven, 'unconscious realm' (asamjni-bhava). Eight, collection of names (nama-kaya). Nine, collection of phrases (pada-kaya). Ten, collection of letters (vyanjana-kaya). Eleven, birth (jati). Twelve, aging (jara). Thirteen, duration (sthiti). Fourteen, impermanence (anitya). Fifteen, flowing (samplava). Sixteen, fixed difference (visamstha). Seventeen, association (sambhava). Eighteen, swiftness (java). Nineteen, sequence (anupurvi). Twenty, direction (desa). Twenty-one, time (kala). Twenty-two, number (samkhya). Twenty-three, aggregation (samagri). Twenty-four, non-aggregation (visamagri).

Fifth, 'unconditioned dharmas' (asamskrta-dharmas), briefly, there are six types. One, 'unconditioned space' (akasa-asamskrta). Two, 'unconditioned cessation through discrimination' (pratisamkhya-nirodha-asamskrta). Three, 'unconditioned cessation not through discrimination' (apratisamkhya-nirodha-asamskrta). Four, 'unconditioned cessation of immovability' (aninejya-nirodha-asamskrta). Five, 'unconditioned cessation of perception and feeling' (samjna-vedayita-nirodha-asamskrta). Six, 'unconditioned suchness' (tathata-asamskrta).

Speaking of 'no-self' (anatman), briefly, there are two types. One, 'no-self of the individual' (pudgala-anatman), Two, 'no-self of phenomena' (dharma-anatman).

Treatise on the Door of Understanding the Hundred Dharmas of the Mahayana (Mahayana-sata-dharma-prakasa-mukha-sastra)