T44n1836_大乘百法明門論解

大正藏第 44 冊 No. 1836 大乘百法明門論解

No. 1836 [cf. No. 1614]

大乘百法明門論解捲上(本地分中略錄名數)

天親菩薩造

唐三藏法師玄奘奉　詔譯

唐慈恩法師窺基註解

明魯庵法師普泰增修

大者揀小為義，乘者運載得名，(名義互言)百數也，法謂世出世之法，故心法八、心所五十有一、色乃十一、不相應二十有四、無為法六，故為大乘百法也。明乃菩薩無漏之慧，以能破暗故。門以開通無壅滯為言，論乃揀擇性相，教誡學徒之稱。

〈本地分〉中者，乃《瑜伽論》五分之一。略錄名數者，於六百六十法中，提綱挈領，取此百法名件數目。此論主急於為人，而欲學者知要也。

又會六釋云：大乘者，是能詮教，唯聲、名、句、文四法故劣；百法乃所詮事，理通一百法故勝。將勝就劣，以劣顯勝，云大乘之百法，依士釋也。

又百法是所緣，乃舉全數故勝，明是能緣之慧，即別境五中之一，法爾故劣。將劣就勝，以勝顯劣，云百法之明，依主釋也。

又明是能緣，即別境中慧故劣；門是所緣，通舉百法故勝。將勝就劣，以劣顯勝，云明之門，依士釋也。

又門是所詮事理，

【現代漢語翻譯】現代漢語譯本大正藏第 44 冊 No. 1836 大乘百法明門論解 No. 1836 [cf. No. 1614] 大乘百法明門論解捲上（本地分中略錄名數）天親菩薩造唐三藏法師玄奘奉　詔譯唐慈恩法師窺基註解明魯庵法師普泰增修『大』是區別于『小』的意義，『乘』是運載的意思（名稱和意義相互說明）。『百』是數量詞，『法』指的是世間和出世間的法，所以心法有八種，心所有法有五十一種，色法有十一種，不相應行法有二十四種，無為法有六種，因此稱為大乘百法。『明』是指菩薩無漏的智慧，因為它能破除愚昧的黑暗。『門』是指開通無阻礙，『論』是指辨別事物的體性和作用，教誡學習的人。『本地分』是指《瑜伽師地論》的五分之一。『略錄名數』是指在六百六十種法中，提綱挈領，選取這百種法的名稱和數目。這部論的作者急於幫助他人，希望學習者能夠掌握要點。又從六種解釋方法來解釋：『大乘』是能詮釋的教義，因為只有聲、名、句、文四種法，所以是次要的；『百法』是所詮釋的事物，道理貫通一百種法，所以是主要的。用主要的配合次要的，用次要的來彰顯主要的，所以說是『大乘的百法』，這是依士釋。又『百法』是所緣的對象，因為舉出了全部的數量，所以是主要的；『明』是能緣的智慧，是別境五心所中的一種，自然如此所以是次要的。用次要的配合主要的，用主要的來彰顯次要的，所以說是『百法的明』，這是依主釋。又『明』是能緣，是別境中的智慧，所以是次要的；『門』是所緣，概括了一百種法，所以是主要的。用主要的配合次要的，用次要的來彰顯主要的，所以說是『明之門』，這是依士釋。又『門』是所詮釋的事理

【English Translation】 English version T 44 No. 1836 Commentary on the Treatise on the Hundred Dharmas of the Mahayana No. 1836 [cf. No. 1614] Commentary on the Treatise on the Hundred Dharmas of the Mahayana, Volume 1 (Briefly Recorded Names and Numbers from the 『Local Section』) Composed by Bodhisattva Vasubandhu (Tianqin Pusa) Translated by the Tang Dynasty Tripitaka Master Xuanzang (Tang Sanzang Fashi Xuanzang) under Imperial Decree Annotated by Dharma Master Kuiji (Kui Ji) of Ci』en Temple in the Tang Dynasty Revised and Expanded by Dharma Master Putai (Pu Tai) of Lu』an Temple in the Ming Dynasty 『Great』 (Da) means distinguishing from 『small』; 『Vehicle』 (Cheng) is named for its function of carrying (names and meanings explain each other). 『Hundred』 (Bai) is a number; 『Dharma』 (Fa) refers to worldly and trans-worldly dharmas. Therefore, there are eight types of mind (Xin Fa), fifty-one mental factors (Xin Suo You Fa), eleven forms (Se Fa), twenty-four non-associated formations (Bu Xiangying Xing Fa), and six unconditioned dharmas (Wu Wei Fa), hence it is called the Hundred Dharmas of the Mahayana. 『Illumination』 (Ming) refers to the non-outflow wisdom (Wu Lou Zhi Hui) of a Bodhisattva, because it can break through the darkness of ignorance. 『Gate』 (Men) means opening and unobstructed; 『Treatise』 (Lun) refers to discerning the nature and characteristics of things, and instructing students. 『Local Section』 (Ben Di Fen) refers to one-fifth of the 『Yogacarabhumi-sastra』 (Yu Jia Lun). 『Briefly Recorded Names and Numbers』 means extracting the names and numbers of these hundred dharmas from the six hundred and sixty dharmas, grasping the key points. The author of this treatise is eager to help people and wants learners to know the essentials. Furthermore, it is explained through six types of interpretation: 『Mahayana』 (Da Cheng) is the teaching that can explain, but because it only has the four dharmas of sound, name, sentence, and word, it is secondary; 『Hundred Dharmas』 (Bai Fa) are the things being explained, the principle connects all one hundred dharmas, so it is primary. Using the primary to match the secondary, and using the secondary to highlight the primary, it is said 『Hundred Dharmas of the Mahayana』, this is dependent possessive. Also, 『Hundred Dharmas』 (Bai Fa) are the objects being cognized (Suo Yuan), because it lists the entire number, it is primary; 『Illumination』 (Ming) is the wisdom that can cognize (Neng Yuan), it is one of the five specific mental factors (Bie Jing Wu Xin Suo), naturally so it is secondary. Using the secondary to match the primary, and using the primary to highlight the secondary, it is said 『Illumination of the Hundred Dharmas』, this is dependent nominative. Also, 『Illumination』 (Ming) is what can cognize (Neng Yuan), it is the wisdom in specific mental factors, so it is secondary; 『Gate』 (Men) is what is cognized (Suo Yuan), it encompasses all hundred dharmas, so it is primary. Using the primary to match the secondary, and using the secondary to highlight the primary, it is said 『Gate of Illumination』, this is dependent possessive. Also, 『Gate』 (Men) is the principle of what is being explained

乃通指百法故勝；論是能詮教，唯聲、名、句、文故劣。將劣就勝，以勝顯劣，雲門之論，依主釋也。

又論為體，乃聲、名、句、文；門為用，于論上有不壅滯之功能。以體就用，攝用歸體，雲門即論，持業釋也。

又論乃體，則取聲、名、句、文四法；大乘為用，此論體上有揀小運載二義，故云大乘。以體就用，攝用歸體，云大乘即論，持業釋也。

又大乘通教理行果，是所詮故勝；論是能詮，唯教故劣。將劣就勝，以勝顯劣，云大乘之論，依主釋也。

又大等六字，是所詮故勝；論是能詮，唯教故劣。將劣就勝，以勝顯劣，云大乘百法明門之論，依主釋也(亦可謂帶數依主)。

又大乘等五字，通一百法，屬所詮故勝；門論二字乃能詮故劣。將劣就勝，以勝顯劣，云大乘百法明之門論，依主釋也(亦帶數依主釋也)。

又大乘是能詮教體，門論是用。此教體上有妙旨悟入之義門，抉擇性相，教誡學徒，斷惡生善之功用，故名論。將體就用，攝用歸體，云大乘即門論，持業釋也。(作十釋竟)。

北天竺富婁沙富羅，此云丈夫。國有國師，婆羅門姓嬌尸迦，生三子，同名婆藪盤豆。此雲天親，乃帝釋之弟，毗搜紐天王之後，雖同一名，復有別號：長曰阿僧迦，此云無

【現代漢語翻譯】現代漢語譯本：因為『門』通指百法（指大乘百法明門論所詮釋的一百種法），所以殊勝；而『論』是能詮之教（指能夠詮釋教義的文字），僅限於聲、名、句、文，所以不如『門』殊勝。用不如『門』的『論』去靠近殊勝的『門』，用『門』的殊勝來彰顯『論』的不足，所以說『雲門之論』是依主釋（一種梵文複合詞的構成方式，其中一個成分依附於另一個成分）。

又，『論』是體（指事物的本體），由聲、名、句、文構成；『門』是用（指事物的功能），在『論』之上具有不壅塞滯礙的功能。用『體』去靠近『用』，將『用』攝歸於『體』，所以說『雲門即論』是持業釋（一種梵文複合詞的構成方式，其中兩個成分具有相同的語法地位）。

又，『論』是體，取聲、名、句、文四法；『大乘』是用，此『論』的本體上具有揀擇小乘、運載大眾的兩種意義，所以稱為『大乘』。用『體』去靠近『用』，將『用』攝歸於『體』，所以說『云大乘即論』是持業釋。

又，『大乘』通指教、理、行、果，是所詮釋的內容，所以殊勝；『論』是能詮釋的文字，僅限於教義，所以不如『大乘』殊勝。用不如『大乘』的『論』去靠近殊勝的『大乘』，用『大乘』的殊勝來彰顯『論』的不足，所以說『云大乘之論』是依主釋。

又，『大』等六個字，是所詮釋的內容，所以殊勝；『論』是能詮釋的文字，僅限於教義，所以不如『大』等六個字殊勝。用不如『大』等六個字的『論』去靠近殊勝的『大』等六個字，用『大』等六個字的殊勝來彰顯『論』的不足，所以說『云大乘百法明門之論』是依主釋（也可以說是帶數依主釋）。

又，『大乘』等五個字，總括一百法，屬於所詮釋的內容，所以殊勝；『門論』二字是能詮釋的文字，所以不如『大乘』等五個字殊勝。用不如『大乘』等五個字的『門論』去靠近殊勝的『大乘』等五個字，用『大乘』等五個字的殊勝來彰顯『門論』的不足，所以說『云大乘百法明之門論』是依主釋（也可以說是帶數依主釋）。

又，『大乘』是能詮釋的教體，『門論』是用。此教體上具有微妙的旨意可以悟入的義門，決斷抉擇性相，教誡學徒，斷除惡行、產生善行的功用，所以稱為『論』。用『體』去靠近『用』，將『用』攝歸於『體』，所以說『云大乘即門論』是持業釋。（以上是十種解釋。）

北天竺（古代印度北部）富婁沙富羅（Purusapura），這裡翻譯為『丈夫』。該國有國師，婆羅門（Brahman）姓嬌尸迦（Kausika），生了三個兒子，都叫婆藪盤豆（Vasubandhu）。這裡翻譯為『天親』，是帝釋（Indra，佛教的護法神）的弟弟，毗搜紐天王（Vishnu，印度教的主神之一）的後代，雖然名字相同，但還有別的稱號：長子叫做阿僧迦（Asanga），這裡翻譯為『無著』。

【English Translation】 English version: Because 『Door』 universally refers to the Hundred Dharmas (referring to the hundred dharmas explained in the Treatise on the Door to Understanding the Hundred Dharmas of the Mahayana), it is superior; while 『Treatise』 is the teaching that can explain, limited only to sound, name, sentence, and word, so it is inferior. Taking the inferior 『Treatise』 to approach the superior 『Door』, using the superiority of 『Door』 to highlight the inadequacy of 『Treatise』, therefore, 『Cloud Door Treatise』 is a dependent possessive compound (a type of Sanskrit compound where one component depends on the other).

Furthermore, 『Treatise』 is the substance, consisting of sound, name, sentence, and word; 『Door』 is the function, having the function of non-obstruction above the 『Treatise』. Taking the substance to approach the function, incorporating the function back into the substance, therefore, 『Cloud Door is Treatise』 is an appositional compound (a type of Sanskrit compound where two components have the same grammatical status).

Furthermore, 『Treatise』 is the substance, taking the four dharmas of sound, name, sentence, and word; 『Mahayana』 is the function, this substance of 『Treatise』 has the two meanings of distinguishing the Hinayana and carrying the masses, therefore it is called 『Mahayana』. Taking the substance to approach the function, incorporating the function back into the substance, therefore, 『Cloud Mahayana is Treatise』 is an appositional compound.

Furthermore, 『Mahayana』 universally refers to teaching, principle, practice, and fruit, which are the contents to be explained, so it is superior; 『Treatise』 is the text that can explain, limited only to teaching, so it is inferior to 『Mahayana』. Taking the inferior 『Treatise』 to approach the superior 『Mahayana』, using the superiority of 『Mahayana』 to highlight the inadequacy of 『Treatise』, therefore, 『Cloud Mahayana Treatise』 is a dependent possessive compound.

Furthermore, the six characters such as 『Maha』 (Great), are the contents to be explained, so they are superior; 『Treatise』 is the text that can explain, limited only to teaching, so it is inferior to the six characters such as 『Maha』. Taking the inferior 『Treatise』 to approach the superior six characters such as 『Maha』, using the superiority of the six characters such as 『Maha』 to highlight the inadequacy of 『Treatise』, therefore, 『Cloud Treatise on the Door to Understanding the Hundred Dharmas of the Mahayana』 is a dependent possessive compound (it can also be said to be a numerical dependent possessive compound).

Furthermore, the five characters such as 『Mahayana』, encompass the hundred dharmas, belonging to the contents to be explained, so they are superior; the two characters 『Door Treatise』 are the text that can explain, so they are inferior to the five characters such as 『Mahayana』. Taking the inferior 『Door Treatise』 to approach the superior five characters such as 『Mahayana』, using the superiority of the five characters such as 『Mahayana』 to highlight the inadequacy of 『Door Treatise』, therefore, 『Cloud Door Treatise on Understanding the Hundred Dharmas of the Mahayana』 is a dependent possessive compound (it can also be said to be a numerical dependent possessive compound).

Furthermore, 『Mahayana』 is the teaching substance that can explain, 『Door Treatise』 is the function. This teaching substance has the meaning of a gate through which subtle principles can be understood, deciding and discerning characteristics, instructing disciples, cutting off evil deeds and generating good deeds, therefore it is called 『Treatise』. Taking the substance to approach the function, incorporating the function back into the substance, therefore, 『Cloud Mahayana is Door Treatise』 is an appositional compound. (These are the ten explanations.)

In North India (ancient northern India), in Purusapura (富婁沙富羅), which is translated here as 『Husband』. There was a national teacher in that country, a Brahman (婆羅門) named Kausika (嬌尸迦), who had three sons, all named Vasubandhu (婆藪盤豆). This is translated here as 『Heavenly Kin』 (天親), the younger brother of Indra (帝釋, a Dharma protector in Buddhism), a descendant of Vishnu (毗搜紐天王, one of the main gods in Hinduism), although they had the same name, they also had other titles: the eldest son was called Asanga (阿僧迦), which is translated here as 『Non-attachment』 (無著).

著，乃菩薩根性。季子別名比鄰持跋婆，此雲母兒，蓋比鄰持，此雲母；跋婆雲子，亦云兒。中子博學多聞，遍通墳籍，神才俊朗，戒行清白，無與儔匹，兄弟皆兼別號故，法師但名婆藪盤豆，不相濫也。依《瑜伽論》廣造諸論，以釋大乘，發揮非空非有中道之教。(詳于舊藏經甚字函《婆藪盤豆傳》)。

如世尊言：「一切法無我。」

如世尊言，原為佛說，乃論主推尊法有所自。一切法等者，總標百法及二無我以為宗旨，乃一論之綱領也。若究所宗，總一代聖教淺深為次，分而為八：

一、我法俱有宗，此宗攝二十部、五部之義，謂犢子部、法上部、賢胄部、正量部、密林山部，或亦取經部根本一分之義。

二、法有我無宗，攝三部全，謂一切有部、雪山部、多聞部，更兼化地部末計一分之義。

三、法無去來宗，攝七全部，謂大眾部、雞胤部、制多山部、西山住部、北山住部、法藏部、飲光部，兼取化地部，根本一分之義。

四、現通假實宗，攝說假部全末、經部一分之義。此上四宗，唯為小乘。

五、俗妄真實宗，即說出世部。

六、諸法但名宗，即一說部，此二通於大小乘。

七、勝義俱空宗。八、應理圓實宗。后二唯大，此論旨趣即第八宗；于

【現代漢語翻譯】現代漢語譯本：『著』，指的是菩薩的根性。季子的別名是比鄰持跋婆（Bhinna-pāla-bhadra），意思是『母親的兒子』，因為比鄰持（Bhinna-pāla）是『母親』的意思；跋婆（Bhadra）是『兒子』，也可以說是『兒』。二兒子博學多聞，精通各種典籍，才華橫溢，戒行清白，無人能及。兄弟都有各自的別號，所以法師只被稱為婆藪盤豆（Vasubandhu），以免混淆。他依據《瑜伽師地論》（Yoga-śāstra）廣泛地撰寫各種論著，用來解釋大乘佛教，闡發非空非有的中道教義。（詳細內容見舊藏經甚字函《婆藪盤豆傳》）。

正如世尊所說：『一切法無我。』

正如世尊所說，原本是佛陀所說，論主這樣說是爲了表明佛法的傳承有所依據。『一切法等』，總括了百法和二無我作為宗旨，這是一部論著的綱領。如果要探究其所宗，總括一代聖教的淺深，可以分為八個宗派：

一、我法俱有宗：這個宗派涵蓋了二十部中的五部，即犢子部（Vātsīputrīya）、法上部（Dharmottarīya）、賢胄部（Bhadrayānīya）、正量部（Sammatīya）、密林山部（Ṣaṇṇagarika），或者也包括經部（Sautrāntika）根本教義的一部分。

二、法有我無宗：涵蓋了三個部派的全部，即一切有部（Sarvāstivāda）、雪山部（Haimavata）、多聞部（Bahusrutīya），還包括化地部（Mahīśāsaka）末期教義的一部分。

三、法無去來宗：涵蓋了七個部派的全部，即大眾部（Mahāsāṃghika）、雞胤部（Kukkuṭika）、制多山部（Caityika）、西山住部（Aparaśaila）、北山住部（Uttaraśaila）、法藏部（Dharmaguptaka）、飲光部（Kāśyapīya），還包括化地部（Mahīśāsaka）根本教義的一部分。

四、現通假實宗：涵蓋了說假部（Prajñaptivāda）的全部和末期教義、經部（Sautrāntika）的一部分教義。以上四個宗派，都屬於小乘佛教。

五、俗妄真實宗：即說出世部（Lokottaravāda）。

六、諸法但名宗：即一說部（Ekavyāvahārika），這兩個宗派通於大乘和小乘。

七、勝義俱空宗。八、應理圓實宗。后兩個宗派只屬於大乘佛教，這部論著的主旨就是第八宗。

【English Translation】 English version: 'Zhu' refers to the nature of a Bodhisattva. The younger brother's alias was Bhinna-pāla-bhadra (比鄰持跋婆), which means 'mother's son,' because Bhinna-pāla (比鄰持) means 'mother'; Bhadra (跋婆) means 'son,' or simply 'child.' The second son was learned and well-read, proficient in various scriptures, with outstanding talent and pure conduct, unmatched by anyone. The brothers all had separate aliases, so the Dharma Master was only known as Vasubandhu (婆藪盤豆) to avoid confusion. Based on the Yoga-śāstra (《瑜伽師地論》), he extensively composed various treatises to explain Mahayana Buddhism, expounding the Middle Way doctrine of neither emptiness nor existence. (Details can be found in the old collection, letter '甚,' 'Biography of Vasubandhu' 《婆藪盤豆傳》).

As the World Honored One said: 'All dharmas are without self.'

As the World Honored One said, originally spoken by the Buddha, the author says this to indicate that the Dharma has a source. 'All dharmas, etc.' encompasses the hundred dharmas and the two no-selves as its main principle, which is the outline of the treatise. If one investigates its doctrines, summarizing the depth of the entire generation of sacred teachings, it can be divided into eight schools:

The school of 'both self and dharmas exist': This school encompasses the meaning of five of the twenty schools, namely the Vātsīputrīya (犢子部), Dharmottarīya (法上部), Bhadrayānīya (賢胄部), Sammatīya (正量部), Ṣaṇṇagarika (密林山部), or it also takes a portion of the fundamental meaning of the Sautrāntika (經部).
The school of 'dharmas exist, but self does not': It encompasses all of the three schools, namely the Sarvāstivāda (一切有部), Haimavata (雪山部), Bahusrutīya (多聞部), and also a portion of the later teachings of the Mahīśāsaka (化地部).
The school of 'dharmas do not come or go': It encompasses all of the seven schools, namely the Mahāsāṃghika (大眾部), Kukkuṭika (雞胤部), Caityika (制多山部), Aparaśaila (西山住部), Uttaraśaila (北山住部), Dharmaguptaka (法藏部), Kāśyapīya (飲光部), and also a portion of the fundamental teachings of the Mahīśāsaka (化地部).
The school of 'phenomena are provisionally real': It encompasses all of the Prajñaptivāda (說假部) and its later teachings, and a portion of the teachings of the Sautrāntika (經部). The above four schools all belong to Hinayana Buddhism.
The school of 'conventional is false, ultimate is real': This is the Lokottaravāda (說出世部).
The school of 'all dharmas are merely names': This is the Ekavyāvahārika (一說部). These two schools are common to both Mahayana and Hinayana Buddhism.
The school of 'ultimate truth is all empty'.
The school of 'perfect reality according to reason'. The latter two schools belong only to Mahayana Buddhism, and the main purpose of this treatise is the eighth school.

深密三時，乃第三時也。

言三時者，初四阿含言有，第二時八部般若言空，第三時即解深密經空有雙彰，中道教也。

何等一切法？云何為無我？

問有五種，謂利樂有情問、不解問、愚癡問、試驗問、輕觸問。此即利樂有情問也。

一切法者，略有五種：

此總標諸法也。稱理言之，實有無量，以眾生性慾無量，是以瑜伽始五識身，歷至法界六百六十等法。今言五位百法，豈非要略乎？故云略有五種。自此至真如無為，總答初問。

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。

心法者，總有六義：一、集起名心，唯屬第八，集諸種子，起現行故。二、積集名心，屬前七轉識能熏，積集諸法種故；或集起屬前七轉現行共集，熏起種故；或積集名心，屬於第八含藏，積集諸法種故。三、緣慮名心，俱能緣慮自分境故。四、或名為識，了別義故。五、或名為意，等無間故。六、或第八名心，第七名意，前六名識，斯皆心分也。

言心所有法者，具三義故：一、恒依心起；二、與心相應；三、系屬於心。具此三義，名為心所故；要心為依，方得起故；觸等恒與心相應故。既云與心相應，蓋心不與心自相應故；心非心所故；他性相

【現代漢語翻譯】現代漢語譯本：『深密三時』，指的是第三個時期。

所謂『三時』，第一個時期是《阿含經》所說的『有』，第二個時期是八部《般若經》所說的『空』，第三個時期就是《解深密經》，它同時闡明『空』和『有』，是中道之教。

什麼是『一切法』？什麼是『無我』？

提問有五種情況，即爲了利益和快樂有情眾生的提問、不理解的提問、愚癡的提問、試驗性的提問和輕率的提問。這裡是屬於爲了利益和快樂有情眾生的提問。

所謂『一切法』，簡略來說有五種：

這裡總括地標明了諸法。如果從真理的角度來說，實際上有無量種，因為眾生的煩惱無量。因此，《瑜伽師地論》一開始就從五識身，歷數到法界六百六十種法。現在所說的五位百法，難道不是重要的概括嗎？所以說『簡略來說有五種』。從這裡到真如無為，總共回答了最初的提問。

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。

所謂『心法』，總共有六種含義：一是『集起』名為『心』，這僅僅屬於第八識（Alaya-vijnana，阿賴耶識），因為它積集各種種子，生起現行。二是『積集』名為『心』，屬於前七轉識（the first seven consciousnesses），它們能夠熏習，積集各種法的種子；或者『集起』屬於前七轉識的現行共同積集，熏起種子；或者『積集』名為『心』，屬於第八識的含藏，積集各種法的種子。三是『緣慮』名為『心』，它們都能緣慮各自的境界。四是或者稱為『識』（vijnana），是了別的意思。五是或者稱為『意』（manas），是等無間的意思。六是或者第八識名為『心』，第七識名為『意』，前六識名為『識』，這些都是心的不同方面。

所謂『心所有法』，具備三種含義：一是恒常依心而起；二是與心相應；三是隸屬於心。具備這三種含義，才稱為『心所』。必須以心為所依，才能生起；觸等恒常與心相應。既然說『與心相應』，那是因為心不與心自身相應；心不是心所；它們是不同的性質。

【English Translation】 English version: 'The Three Times of Profound Secrets' refers to the third period.

The 'Three Times' are: the first time, the 'existence' spoken of in the Agamas; the second time, the 'emptiness' spoken of in the eight Prajna Sutras; and the third time is the Samdhinirmocana Sutra (解深密經), which simultaneously elucidates 'emptiness' and 'existence', being the Middle Way teaching.

What are 'all dharmas'? What is 'no-self' (Anatta) (無我)?

There are five kinds of questions, namely questions for the benefit and happiness of sentient beings, questions of incomprehension, questions of ignorance, experimental questions, and frivolous questions. This is a question for the benefit and happiness of sentient beings.

The 'all dharmas', briefly speaking, are of five kinds:

Here, it generally indicates all dharmas. Speaking from the perspective of truth, there are actually countless kinds, because the afflictions of sentient beings are countless. Therefore, the Yogacarabhumi-sastra (瑜伽師地論) begins with the five consciousnesses (識, vijnana), enumerating up to six hundred and sixty dharmas in the Dharma Realm. Are the Five Categories and Hundred Dharmas (五位百法) we speak of now not an important summary? Therefore, it is said 'briefly speaking, there are five kinds'. From here to True Suchness (真如, Tathata) and Non-action (無為, Asamskrta), it answers the initial question in its entirety.

First, mental dharmas (心法, citta-dharma); second, mental properties (心所有法, caitasika-dharma); third, form dharmas (色法, rupa-dharma); fourth, dharmas not associated with mind (心不相應行法, citta-viprayukta-samskara-dharma); and fifth, unconditioned dharmas (無為法, asamskrta-dharma).

The 'mental dharmas' have a total of six meanings: first, 'accumulation and arising' is called 'mind', which belongs only to the eighth consciousness (Alaya-vijnana, 阿賴耶識), because it accumulates various seeds and gives rise to present activity. Second, 'accumulation' is called 'mind', belonging to the first seven consciousnesses (the first seven consciousnesses), which can perfume and accumulate the seeds of various dharmas; or 'accumulation and arising' belongs to the present activity of the first seven consciousnesses collectively accumulating and perfuming the arising of seeds; or 'accumulation' is called 'mind', belonging to the eighth consciousness's storehouse, accumulating the seeds of various dharmas. Third, 'cognition and deliberation' is called 'mind', as they can both cognize and deliberate their respective realms. Fourth, it is also called 'consciousness' (vijnana, 識), meaning discernment. Fifth, it is also called 'intellect' (manas, 意), meaning contiguity. Sixth, the eighth consciousness is called 'mind', the seventh consciousness is called 'intellect', and the first six consciousnesses are called 'consciousness'; these are all different aspects of the mind.

The 'mental properties' possess three meanings: first, they constantly arise in dependence on the mind; second, they are associated with the mind; and third, they are subordinate to the mind. Possessing these three meanings, they are called 'mental properties'. They must rely on the mind to arise; contact (觸, sparsa) and so on are constantly associated with the mind. Since it is said 'associated with the mind', it is because the mind does not associate with itself; the mind is not a mental property; they are different natures.

應，非自性故。

相應之義有四：謂時、依、所緣及事皆同，乃相應也。觸等看與何心生時，便屬彼心之觸等，故如次為三義也。

色法者，識之所依、所緣，乃五根、五境質礙之色，亦名有對色，以能、所造八法而成，乃十有色也；無對色即法處色也。

言不相應行法者，行蘊有二：一、相應行，即心所法。二、不相應行，即始自得、終至不和合性，二十四法是也。

言無為法者，即不生不滅、無去無來、非彼非此、絕得絕失，簡異有為，無造作故，名曰無為也。

一者、最勝故，二、與此相應故，三、所現影故，四、分位差別故，五、所顯示故。

言初心法八種，造善造惡，五趣輪轉，乃至成佛，皆此心也。有為法中此最勝故，所以先言。言與此相應故者，謂此心所與其心王常相應故。望於心王，此即為劣，先勝后劣，所以次明。所現影故者，即前色法，謂此色法不能自起，要藉前二所變現故；自證雖變，不能親緣故。置影言簡，其見分亦自證變，則非是影。或與自證通為本質故，或簡受所引色非識變影。第六緣時以彼為質，質從影攝，前二能變，此為所變，先能后所故次言之。分位差別者，言此不相應行，不能自起，藉前三位差別，假立前三是實，此一為假，所以第四明

【現代漢語翻譯】現代漢語譯本：應，因為沒有自性（svabhāva）。相應的意義有四種：時間（kāla）、所依（āśraya）、所緣（ālambana）以及事（artha）都相同，才稱為相應。觸（sparśa）等心所（caitta）與哪個心（citta）一起生起，就屬於那個心的觸等，因此依次是這三種意義。色法（rūpa-dharma）是識（vijñāna）所依和所緣，是五根（pañcendriya）、五境（pañcaviṣaya）具有質礙的色，也稱為有對色（sa-pratigha rūpa），由能造（nimitta）和所造（nirmita）八法構成，是十種有色。無對色（a-pratigha rūpa）就是法處色（dharmāyatana-rūpa）。不相應行法（citta-viprayukta-saṃskāra-dharma）是指，行蘊（saṃskāra-skandha）有兩種：一是相應行（saṃprayukta-saṃskāra），即心所法（caitta-dharma）；二是不相應行（citta-viprayukta-saṃskāra），即從『得』（prāpti）開始，到『不和合性』（visajātā-bhāva）為止的二十四種法。無為法（asaṃskṛta-dharma）是指不生不滅、無去無來、非彼非此、絕得絕失，區別于有為法（saṃskṛta-dharma），因為它沒有造作（abhisaṃskharaṇa），所以稱為無為。第一，因為最殊勝的緣故；第二，因為與此相應（saṃprayukta）的緣故；第三，因為所顯現的影像（pratibimba）的緣故；第四，因為分位差別（avasthā-viśeṣa）的緣故；第五，因為所顯示的緣故。最初的心法有八種，造善造惡，在五趣（pañca-gatī）中輪迴，乃至成佛，都是這個心。在有為法中，這個心最殊勝，所以先說。『與此相應』是指，這個心所與心王（citta-rāja）常常相應。相對於心王，心所是低劣的，先說殊勝的，后說低劣的，所以接著說明。『所現影故』是指前面的色法，這些色法不能自己生起，必須依靠前面兩種（心和心所）所變現的緣故；自證分（sva-saṃvedana）雖然變現，但不能親自緣取。用『影』這個詞來簡化，因為見分（darśana-bhāga）也是自證分所變現的，所以不是影像。或者與自證分共同作為本質（vastu）的緣故，或者爲了區分受（vedanā）所引發的色不是識（vijñāna）所變的影像。第六識緣取時，以彼為本質，本質從影像攝取，前面兩種是能變（pariṇāma），這是所變（pariṇāmin），先說能變的，后說所變的，所以接著說明。『分位差別』是指，不相應行不能自己生起，依靠前面三種（心、心所、色法）的分位差別，假立前面三種是真實的，這一個是虛假的，所以第四個說明。

【English Translation】 English version: It corresponds, because it lacks inherent existence (svabhāva). There are four meanings of correspondence: it is called correspondence when time (kāla), basis (āśraya), object (ālambana), and matter (artha) are all the same. When mental factors (caitta) such as contact (sparśa) arise with which mind (citta), they belong to the contact, etc., of that mind, hence they are these three meanings in order. Form-dharmas (rūpa-dharma) are what the consciousness (vijñāna) relies on and what it cognizes, they are the form of the five roots (pañcendriya) and five objects (pañcaviṣaya) that possess materiality, also called resistant form (sa-pratigha rūpa), constituted by the eight dharmas of the producer (nimitta) and the produced (nirmita), which are the ten forms with resistance. Non-resistant form (a-pratigha rūpa) is the form of the dharma-sphere (dharmāyatana-rūpa). Non-associated compositional dharmas (citta-viprayukta-saṃskāra-dharma) refer to the fact that there are two types of compositional aggregates (saṃskāra-skandha): first, associated compositions (saṃprayukta-saṃskāra), which are mental factors (caitta-dharma); second, non-associated compositions (citta-viprayukta-saṃskāra), which are the twenty-four dharmas starting from 『attainment』 (prāpti) and ending with 『non-harmonizing nature』 (visajātā-bhāva). Unconditioned dharma (asaṃskṛta-dharma) refers to that which does not arise or cease, does not go or come, is neither that nor this, is absolutely free from gain or loss, distinguishing it from conditioned dharma (saṃskṛta-dharma), because it has no fabrication (abhisaṃskharaṇa), hence it is called unconditioned. First, because it is the most excellent; second, because it is associated (saṃprayukta) with this; third, because of the manifested image (pratibimba); fourth, because of the difference in divisions (avasthā-viśeṣa); fifth, because of what is shown. The initial mind has eight types, creating good and evil, transmigrating in the five realms (pañca-gatī), and even becoming a Buddha, all are due to this mind. Among conditioned dharmas, this is the most excellent, so it is mentioned first. 'Associated with this' means that these mental factors are always associated with the mind-king (citta-rāja). Compared to the mind-king, these are inferior, so after the excellent, the inferior is explained. 'Because of the manifested image' refers to the preceding form-dharmas, these form-dharmas cannot arise on their own, they must rely on the transformations of the preceding two (mind and mental factors); although the self-awareness (sva-saṃvedana) transforms, it cannot directly cognize. The term 'image' is used for simplification, because the seeing-aspect (darśana-bhāga) is also transformed by the self-awareness, so it is not an image. Or it is because it is jointly regarded as the essence (vastu) with the self-awareness, or to distinguish that the form caused by feeling (vedanā) is not an image transformed by consciousness (vijñāna). When the sixth consciousness cognizes, it takes that as its essence, and the essence is included in the image, the preceding two are the transformers (pariṇāma), and this is what is transformed (pariṇāmin), so the transformer is mentioned first, and then what is transformed. 'Difference in divisions' means that non-associated formations cannot arise on their own, they rely on the difference in divisions of the preceding three (mind, mental factors, form-dharmas), falsely establishing the preceding three as real, and this one as false, so it is explained fourth.

之。言所顯示者，此第五無為之法，乃有六種，謂此無為體性甚深，若不約事以明，無由彰顯故。藉前四斷染成凈之所顯示，前四有為，此即無為，先有後無，所以最後明也。

如是次第，

此結答也。由上如是勝劣、能所、實假、有無故，云如是次第。此略結上文，總標五位章門，下乃備列百法名數也。

第一、心法略有八種：

此總標，下別列。

一、眼識，二、耳識，三、鼻識，四、舌識，五、身識，六、意識，

隨根立名，具五義故，謂依發屬助。如除根發之識，餘四皆依根之識等，依主也；根發，依士也。雖六識身皆依意轉，此隨不共意識名依發等，故五識無相濫矣。蓋兼未自在位言之爾，或唯依意故名意識，辨識得名，心、意非例。

七、末那識，

華言意識，如藏識名識，即意故；第六意識，如眼識名識，異意故。然諸聖教，恐此濫彼故，于第七但立意名；又以簡心之與識，以積集、了別劣余識故；或欲顯此與彼意識為近所依故，但立意名爾。

八、阿賴耶識。

華言藏識，能含藏諸種故；又具三藏義故，謂能藏、所藏、執藏也；與雜染互為緣故，有情執為自內我故。由斯三義，而得藏名，藏即識也。

第二心所有法，略有五十

【現代漢語翻譯】之。所要表達的是，這第五種無為法，有六個方面，即這種無為的體性非常深奧，如果不結合具體的事例來闡明，就無法彰顯它的意義。憑藉前面四種斷除染污成就清凈的方法來顯示，前四種是有為法，這第五種是無為法，先有後無，所以最後才闡明。

如是次第，

這是總結回答。由於上面所說的勝劣、能所、實假、有無等關係，所以說是『如是次第』。這裡簡略地總結了上文，總括了五位法門，下面將詳細列出百法的名稱和數目。

第一、心法略有八種：

這是總的標示，下面分別列出。

一、眼識（Eye consciousness），二、耳識（Ear consciousness），三、鼻識（Nose consciousness），四、舌識（Tongue consciousness），五、身識（Body consciousness），六、意識（Mind consciousness），

根據根（感官）來命名，因為它具備五種含義，即所依、能發、所屬、能助。例如，除去根所發起的識，其餘四種都是依根的識等，這是依主；根是能發，是依士。雖然六識身都依意而轉，但這裡根據不共的意識來命名為依發等，所以五識之間沒有混淆。這大概是兼顧未自在位的說法，或者僅僅因為依意而名為意識，通過辨識而得名，心、意不是同樣的例子。

七、末那識（Manas consciousness），

在漢語中稱為意識，如同藏識（Alaya consciousness）被稱為識，就是意的意思；第六意識，如同眼識被稱為識，與意不同。然而，各種聖教經典，爲了避免這種混淆，對於第七識隻立意名；又爲了區分心和識，因為它積集和了別的能力比其他識弱；或者想要顯示它與第六意識是近所依，所以隻立意名。

八、阿賴耶識（Alaya consciousness）。

在漢語中稱為藏識，因為它能含藏各種種子；又具備三種藏的含義，即能藏、所藏、執藏；與雜染互為因緣，有情執著它為自己的內在自我。由於這三種含義，而得名為藏，藏就是識。

第二心所有法，略有五十

【English Translation】 It expresses that this fifth unconditioned dharma has six aspects, namely, the nature of this unconditioned is very profound. If it is not clarified with specific examples, its meaning cannot be manifested. It is revealed by the previous four methods of cutting off defilement and achieving purity. The previous four are conditioned dharmas, and this fifth is unconditioned dharma, which exists first and then ceases, so it is explained last.

Such is the order,

This is a concluding answer. Because of the above-mentioned relationships of superiority and inferiority, ability and object, reality and falsehood, existence and non-existence, it is said 'such is the order'. This briefly summarizes the above text, and summarizes the five positions. The following will list in detail the names and numbers of the hundred dharmas.

First, the mental dharmas are roughly eight types:

This is a general indication, and the following lists them separately.

Eye consciousness (Caksu-vijnana), 2. Ear consciousness (Srotra-vijnana), 3. Nose consciousness (Ghrana-vijnana), 4. Tongue consciousness (Jihva-vijnana), 5. Body consciousness (Kaya-vijnana), 6. Mind consciousness (Mano-vijnana),

It is named according to the root (sense organ) because it has five meanings, namely, that which is relied upon, that which initiates, that to which it belongs, that which assists. For example, removing the consciousness initiated by the root, the remaining four are consciousnesses that rely on the root, etc., this is relying on the master; the root is the initiator, it is relying on the agent. Although the six consciousness bodies all turn according to the mind, here it is named as relying on initiation, etc., according to the uncommon consciousness, so there is no confusion between the five consciousnesses. This is probably a statement that takes into account the position of not being at ease, or it is only named mind consciousness because it relies on the mind, and it is named through discernment, mind and intention are not the same examples.

Manas consciousness (Manas-vijnana),

In Chinese, it is called 'yi shi' (意識), like the Alaya consciousness (藏識) being called 'shi' (識), which means 'yi' (意, intention); the sixth consciousness, like the eye consciousness being called 'shi' (識), is different from 'yi' (意, intention). However, various sacred teachings, in order to avoid this confusion, only establish the name 'yi' (意, intention) for the seventh consciousness; and in order to distinguish between 'xin' (心, mind) and 'shi' (識, consciousness), because its ability to accumulate and discern is weaker than other consciousnesses; or wanting to show that it is the near support for the sixth consciousness, so it only establishes the name 'yi' (意, intention).

Alaya consciousness (Alaya-vijnana).

In Chinese, it is called 'zang shi' (藏識), because it can contain all kinds of seeds; and it has the meaning of the three 'zang' (藏, store), namely, that which can store, that which is stored, and that which is clung to; it is mutually causal with defilement, and sentient beings cling to it as their inner self. Because of these three meanings, it is named 'zang' (藏, store), and 'zang' (藏, store) is 'shi' (識, consciousness).

Second, mental properties are roughly fifty

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。

此舉總數，以標列章門，下乃隨章列名。言遍行者，遍四一切心得行故。謂三性、八識、九地，一切時俱能遍故。言別境者，別別緣境，而得生故。所緣之境則有四，乃所樂之境、決定境、曾習境、所觀境，各緣不同，故云別境。解現下文。言善十一者，唯善心中可得生故，此世、他世俱順益故，性離愆穢，勝過惡故。言煩惱者，性是根本煩惱攝故；又能生隨惑，名為根本煩擾也。惱，亂也。擾亂有情，恒處生死也。言隨煩惱者，隨他根本煩惱，分位差別，等流性故，此亦見下文。言不定者，由不同前五位心所，于善染等皆不定故，非如觸等定遍心故，非如欲等定遍地故，不立定名也。

一、遍行五者：

此別標，下列名。

一、作意，二、觸，三、受，四、想，五、思。

言作意者，謂警覺應起心種為性，引心令趣自境為業。觸者，令心心所觸境為性，想、受、思等所依為業。受者，領納順、違、俱非境相為性，起欲為業，能起合離，非二欲故；亦云令心等起歡、戚、舍相(此解詞異意同)，想則于境取相為性，施設種種名言為業，謂安立自境分齊故，方能隨起種

【現代漢語翻譯】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。

此舉總數，以標列章門，下乃隨章列名。言遍行者，遍四一切心得行故。謂三性、八識、九地，一切時俱能遍故。言別境者，別別緣境，而得生故。所緣之境則有四，乃所樂之境、決定境、曾習境、所觀境，各緣不同，故云別境。解現下文。言善十一者，唯善心中可得生故，此世、他世俱順益故，性離愆穢，勝過惡故。言煩惱者，性是根本煩惱攝故；又能生隨惑，名為根本煩擾也。惱，亂也。擾亂有情，恒處生死也。言隨煩惱者，隨他根本煩惱，分位差別，等流性故，此亦見下文。言不定者，由不同前五位心所，于善染等皆不定故，非如觸等定遍心故，非如欲等定遍地故，不立定名也。

一、遍行五者：

此別標，下列名。

一、作意（Manasikara，心理活動的發動），二、觸（Sparsha，感覺），三、受（Vedana，感受），四、想（Samjna，概念），五、思（Chetana，意志）。

言作意者，謂警覺應起心種為性，引心令趣自境為業。觸者，令心心所觸境為性，想、受、思等所依為業。受者，領納順、違、俱非境相為性，起欲為業，能起合離，非二欲故；亦云令心等起歡、戚、舍相(此解詞異意同)，想則于境取相為性，施設種種名言為業，謂安立自境分齊故，方能隨起種

【English Translation】 One category is divided into six groups: 1. Five omnipresent mental factors (Sarvatraga), 2. Five object-specifying mental factors (Viniyata), 3. Eleven wholesome mental factors (Kushala), 4. Six root afflictions (Klesha), 5. Twenty secondary afflictions (Upaklesha), 6. Four indeterminate mental factors (Aniyata).

This enumerates the total number to outline the chapters, with names listed under each chapter. 'Omnipresent' means they are present in all four aspects of the mind's activity. That is, they are universally present in all three natures (Trisvabhava), eight consciousnesses (Ashta Vijnana), and nine planes of existence (Nava Bhumi) at all times. 'Object-specifying' means they arise by individually cognizing objects. There are four types of objects: desirable objects, definite objects, familiar objects, and contemplated objects, each with different conditions, hence the term 'object-specifying.' The explanation appears below. 'Eleven wholesome' means they can only arise in a wholesome mind, benefiting both this life and the next, and are superior to evil due to their nature being free from faults and impurities. 'Afflictions' are fundamentally included within the nature of root afflictions; they can also generate secondary afflictions, hence the name 'fundamental disturbances.' 'Disturbance' means agitation, constantly disturbing sentient beings, causing them to remain in the cycle of birth and death. 'Secondary afflictions' follow the root afflictions, differing in their divisions and having an equivalent flowing nature, as will be seen below. 'Indeterminate' means they differ from the previous five categories of mental factors, being indeterminate in terms of wholesomeness, unwholesomeness, etc., not being universally present in the mind like contact (Sparsha), etc., nor universally present in all planes like desire (Chanda), etc., hence they are not given a definite name.

The five omnipresent mental factors:

This specifically lists and names them.

Manasikara (Attention), 2. Sparsha (Contact), 3. Vedana (Feeling/Sensation), 4. Samjna (Perception), 5. Chetana (Volition/Intention).

Attention (Manasikara) means having the characteristic of alerting and awakening the seeds of the mind that should arise, and its function is to lead the mind towards its own object. Contact (Sparsha) means having the characteristic of causing the mind and mental factors to touch the object, and its function is the basis for perception (Samjna), feeling (Vedana), volition (Chetana), etc. Feeling (Vedana) means having the characteristic of experiencing agreeable, disagreeable, or neutral aspects of objects, and its function is to give rise to desire, capable of generating both attachment and detachment, not just the two desires; it is also said to cause the mind to give rise to joy, sorrow, or equanimity (these different descriptions have the same meaning). Perception (Samjna) means having the characteristic of grasping the characteristics of objects, and its function is to establish various names and concepts, that is, to establish the boundaries of its own object, so that various seeds can subsequently arise.

種名言。思則令心造作為性，于善品等役心為業，為能取境正因等相，驅役自心能造善等。

二、別境五者：

此別標，下列名。

一、欲，二、勝解，三、念，四、三么地，五、慧。

言欲者，于所樂境希望為性，勤依為業。勝解者，于決定境印持為性，不可引轉為業。謂邪正等教理證力，于所取境，審決印持，由此異緣不能引轉故，若猶豫境，勝解全無，勝即是解。念者，于曾習境令心明記不忘為性，定依為業。謂數憶持曾所受境而不忘失，能引定故。三么地者，此云等持，于所觀境令心專注不散為性，智依為業。謂得、失、俱非境中，由定令心專注不散，依斯便有決定智，生心專注言顯，所欲住即便能住，非唯一境；不爾，見道歷觀諸諦，前後境別，應無等持也。言慧者，于所觀境揀擇為性，斷疑為業。謂觀得、失、俱非境中，由慧推求得決定故。上言解現下文者，義在此爾。(欲益得其詳，請閱成唯識第五卷)。

三、善十一者：

此標章下別列。

一、信，二、精進，三、慚，四、愧，五、無貪，六、無瞋，七、無癡，八、輕安，九、不放逸，十、行舍，十一、不害。

言信者，于實德能深忍樂欲，心凈為性，對治不信，樂善為業。謂于諸法實事理中，

【現代漢語翻譯】現代漢語譯本：種名言（種子名稱）：思（manas，意為『思』或『意』）則令心造作為性（本質），于善品等役心為業（功能），為能取境正因等相（作為獲取對象的根本原因），驅役自心能造善等（驅使自心造作善等）。

二、別境五者：

此別標（這是總標），下列名（下面列出名稱）。

一、欲（chanda，意為『意欲』或『希望』），二、勝解（adhimoksha，意為『勝解』或『印可』），三、念（smriti，意為『正念』或『憶念』），四、三么地（samadhi，意為『禪定』或『等持』），五、慧（prajna，意為『智慧』）。

言欲者（說到『欲』），于所樂境希望為性（以對所喜樂的境界產生希望為本質），勤依為業（以精勤為所依）。勝解者（說到『勝解』），于決定境印持為性（以對已決定的境界進行印可為本質），不可引轉為業（以不可被其他因素轉移為功能）。謂邪正等教理證力（即通過邪正等教義、道理和證悟的力量），于所取境（對於所取之境），審決印持（審慎決定並印可），由此異緣不能引轉故（因此不會被其他因緣所轉移），若猶豫境（如果對於猶豫不決的境界），勝解全無（則完全沒有勝解），勝即是解（勝解即是理解）。念者（說到『念』），于曾習境令心明記不忘為性（以對於曾經熟悉的境界，使心能夠清楚記憶而不忘失為本質），定依為業（以禪定為所依）。謂數憶持曾所受境而不忘失（即多次憶念並保持曾經經歷的境界而不忘失），能引定故（能夠引導禪定）。三么地者（說到『三么地』），此云等持（這裡稱為『等持』），于所觀境令心專注不散為性（以對於所觀察的境界，使心專注而不散亂為本質），智依為業（以智慧為所依）。謂得、失、俱非境中（即在獲得、失去、非獲得非失去的境界中），由定令心專注不散（通過禪定使心專注而不散亂），依斯便有決定智（依靠此便有決定的智慧產生），生心專注言顯（產生專注的心，說明），所欲住即便能住（想要住在哪個境界就能住在哪個境界），非唯一境（並非只能專注於一個境界）；不爾（如果不是這樣），見道歷觀諸諦（在見道位依次觀察諸諦），前後境別（前後境界不同），應無等持也（就應該沒有等持了）。言慧者（說到『慧』），于所觀境揀擇為性（以對於所觀察的境界進行選擇為本質），斷疑為業（以斷除疑惑為功能）。謂觀得、失、俱非境中（即在觀察獲得、失去、非獲得非失去的境界中），由慧推求得決定故（通過智慧推求而得到決定的緣故）。上言解現下文者（上面說的『解』出現在下面的文字中），義在此爾（意義就在這裡）。(欲益得其詳，請閱成唯識第五卷)（如果想更詳細地瞭解『欲』，請閱讀《成唯識論》第五卷）。

三、善十一者：

此標章下別列（這是標明章節，下面分別列出）。

一、信（shraddha，意為『信心』），二、精進（virya，意為『精進』或『努力』），三、慚（hri，意為『慚』或『羞恥』），四、愧（apatrapya，意為『愧』或『內疚』），五、無貪（alobha，意為『無貪』或『不貪』），六、無瞋（advesha，意為『無瞋』或『不嗔』），七、無癡（amoha，意為『無癡』或『不癡』），八、輕安（prashrabdhi，意為『輕安』或『身心輕快』），九、不放逸（apramada，意為『不放逸』或『謹慎』），十、行舍（upeksha，意為『行舍』或『平等舍』），十一、不害（avihimsa，意為『不害』或『無害』）。

言信者（說到『信』），于實德能深忍樂欲，心凈為性（對於真實、功德和能力，能夠深深地忍可、喜好和希望，以心清凈為本質），對治不信，樂善為業（對治不信，以喜好行善為功能）。謂于諸法實事理中（即對於諸法的真實事實和道理中），

【English Translation】 English version: Seed Name: Manas (thought) takes mind-making as its nature, employs the mind in virtuous qualities etc. as its function, serves as the direct cause for taking objects, and drives the mind to create goodness etc.

II. The Five Specific Mental Factors:

This is a separate heading, with the names listed below.

Desire (chanda), 2. Resolution (adhimoksha), 3. Mindfulness (smriti), 4. Samadhi (concentration), 5. Wisdom (prajna).

Desire means having hope for a desired object as its nature, and diligence as its function. Resolution means having conviction about a determined object as its nature, and being unchangeable as its function. That is, through the power of teachings, reasoning, and evidence, whether right or wrong, one firmly decides and holds onto the object taken, and therefore cannot be swayed by other conditions. If there is doubt about an object, there is no resolution at all. Resolution is understanding. Mindfulness means keeping the mind clearly remembering and not forgetting a previously learned object as its nature, and reliance on concentration as its function. That is, repeatedly remembering and holding onto previously experienced objects without forgetting them, which can lead to concentration. Samadhi, here called 'equanimity,' means keeping the mind focused and undistracted on the object of contemplation as its nature, and reliance on wisdom as its function. That is, in situations of gain, loss, or neither, concentration keeps the mind focused and undistracted, and based on this, decisive wisdom arises. The words 'generating a focused mind' indicate that one can dwell in whatever state one desires, not just a single state; otherwise, when observing the Four Noble Truths in the path of seeing, the objects change from moment to moment, and there would be no equanimity. Wisdom means discerning the object of contemplation as its nature, and cutting off doubt as its function. That is, in observing situations of gain, loss, or neither, one obtains certainty through the investigation of wisdom. The 'understanding' mentioned above appears in the following text, and its meaning is found here. (For more details on desire, please refer to the fifth volume of the Vijnaptimatrata-siddhi Treatise).

III. The Eleven Virtuous Mental Factors:

This heading marks the chapter, with the items listed separately below.

Faith (shraddha), 2. Diligence (virya), 3. Shame (hri), 4. Embarrassment (apatrapya), 5. Non-attachment (alobha), 6. Non-hatred (advesha), 7. Non-delusion (amoha), 8. Pliancy (prashrabdhi), 9. Non-negligence (apramada), 10. Equanimity (upeksha), 11. Non-harming (avihimsa).

Faith means deeply accepting, enjoying, and desiring reality, virtue, and ability, with purity of mind as its nature, counteracting disbelief, and delighting in goodness as its function. That is, in the reality, facts, and principles of all phenomena,

深信忍故；於三寶真凈德中，深信樂故；於一切世出世善深信有力，能得能成，起希望故。此三種信也。言心凈為性者，謂此性澄清能凈心等，如水清珠能清濁水，故云心凈為性也。言精進者，于善惡品修斷事中勇捍為性，對治懈怠，滿善為業。謂善品修、惡品斷，勇表勝進，簡諸染法；捍表精純，簡凈無記。又云勇而無怯、捍而無懼。言滿善者，圓了善事名為滿善。故三根為作善，此名滿善，能滿彼故。或曰：「《唯識論》言精進一法，在三根后；《百法》則信后即言。何耶？」曰：「唯識乃立依次第，此乃因依次第。蓋信為欲依，欲為勤依，故此信后而便言勤，勤即精進也，但勤通三性，進唯善性攝也。」立依者，謂根依精進立舍等三，所依四法，立理須合說，故三根後方說精進。言慚者，依自法力崇重賢善為性，對治無慚，止息惡行為業。自法力者，自謂自身，法謂教法，言我如是身、解如是法，敢作諸惡耶？言愧者，依世間力，輕拒暴惡為性，對治無愧，止息惡行為業。世人譏呵名世間力輕，有惡者而不親，拒惡法業而不作也。言無貪者，于有、有具無著為性，對治貪著，作善為業。言有、有具者，上一有字，即三有之果，有具即三有之因。言無瞋者，于苦、苦具無恚為性，對治瞋恚，作善為業。言苦、苦具

【現代漢語翻譯】現代漢語譯本因深信忍辱的緣故；對於三寶（佛、法、僧）真實清凈的功德，深深地信樂的緣故；對於一切世間和出世間的善事，深深地相信它們具有力量，能夠獲得和成就，從而生起希望的緣故。這三種是信。說到『心凈為性』，是指這種性質澄清，能夠凈化心等等，就像清水珠能夠澄清渾濁的水一樣，所以說『心凈為性』。說到『精進』，是指在修習斷除善惡品行的事務中，勇敢奮進為性質，對治懈怠，圓滿善事為作用。也就是對於善的品行進行修習，對於惡的品行進行斷除，『勇』字表示勝過前進，簡別各種染污之法；『捍』字表示精純，簡別清凈無記之法。又說，勇敢而沒有怯懦，奮進而沒有畏懼。說到『圓滿善事』，圓滿完成善事就叫做圓滿善事。所以說，三善根（無貪、無瞋、無癡）是用來行善的，這裡叫做圓滿善事，因為它能夠圓滿那些善事。或者有人問：『《唯識論》說精進這一法，在三善根之後；《百法明門論》則在信之後就說精進。這是為什麼呢？』回答說：『《唯識論》是按照建立的次第，這裡是按照因緣依止的次第。因為信是慾望的所依，慾望是勤奮的所依，所以這裡在信之後就說勤，勤就是精進，但是勤通於三性（善、惡、無記），精進只屬於善性所攝。』建立的次第，是指善根依精進建立舍等三種，所依的四法，建立道理必須合在一起說，所以三善根之後才說精進。說到『慚』，是依靠自身和佛法的力量，崇尚尊重賢善為性質，對治無慚，止息惡行為作用。『自身和佛法的力量』，自身是指自身，佛法是指教法，意思是說，我這樣的身，理解這樣的佛法，怎麼敢做各種惡事呢？說到『愧』，是依靠世間的力量，輕視拒絕暴惡為性質，對治無愧，止息惡行為作用。世人的譏諷呵斥叫做世間的力量，有惡行的人不親近，拒絕惡的法業而不去做。說到『無貪』，對於三有（欲有、色有、無色有）的果報和三有的因緣沒有執著為性質，對治貪著，行善為作用。說到『三有的果報和三有的因緣』，上面的『有』字，就是指三有的果報，『有具』就是指三有的因緣。說到『無瞋』，對於苦和苦的因緣沒有怨恨為性質，對治瞋恚，行善為作用。說到『苦和苦的因緣』

【English Translation】 English version Because of deeply believing in forbearance; because of deeply believing and delighting in the true and pure virtues of the Three Jewels (Buddha, Dharma, Sangha); because of deeply believing that all worldly and supramundane good deeds have the power to be obtained and accomplished, thereby giving rise to hope. These three are faith. Speaking of 'purity of mind as its nature,' it means that this nature is clear and can purify the mind, just as a clear water bead can purify turbid water, hence the saying 'purity of mind as its nature.' Speaking of 'diligence,' it refers to being brave and vigorous in the matter of cultivating and abandoning good and evil deeds, taking it as its nature, counteracting laziness, and taking the fulfillment of good deeds as its function. That is, cultivating good deeds and abandoning evil deeds, 'brave' indicates surpassing progress, distinguishing various defiled dharmas; 'vigorous' indicates purity, distinguishing pure and neutral deeds. It is also said, 'brave without cowardice, vigorous without fear.' Speaking of 'fulfilling good deeds,' completing good deeds is called fulfilling good deeds. Therefore, the three good roots (non-greed, non-hatred, non-delusion) are used to do good, which is called fulfilling good deeds here, because it can fulfill those good deeds. Or someone may ask: 'The Yogacarabhumi-sastra says that diligence comes after the three good roots; the Hundred Dharmas says it immediately after faith. Why is that?' The answer is: 'The Yogacarabhumi-sastra follows the order of establishment, while this follows the order of causal dependence. Because faith is the basis of desire, and desire is the basis of diligence, so diligence is mentioned after faith here, and diligence is exertion, but exertion is common to the three natures (good, evil, neutral), while diligence is only included in the good nature.' The order of establishment refers to the three good roots relying on diligence to establish the three, such as equanimity. The four dharmas on which they rely, the principle of establishment must be said together, so diligence is said after the three good roots. Speaking of 'shame,' it is taking honoring and respecting the virtuous and good as its nature, relying on one's own strength and the power of the Dharma, counteracting shamelessness, and taking stopping evil deeds as its function. 'One's own strength and the power of the Dharma,' oneself refers to oneself, the Dharma refers to the teachings, meaning, 'With such a body and understanding such Dharma, how dare I do various evil deeds?' Speaking of 'embarrassment,' it is taking despising and rejecting violence and evil as its nature, relying on the power of the world, counteracting shamelessness, and taking stopping evil deeds as its function. The ridicule and reproach of the world are called the power of the world, not being close to those who have evil deeds, and refusing to do evil deeds. Speaking of 'non-greed,' it is taking non-attachment to the fruits of the three realms (desire realm, form realm, formless realm) and the causes of the three realms as its nature, counteracting greed, and taking doing good as its function. Speaking of 'the fruits of the three realms and the causes of the three realms,' the word 'existence' above refers to the fruits of the three realms, and 'the means of existence' refers to the causes of the three realms. Speaking of 'non-hatred,' it is taking non-resentment towards suffering and the causes of suffering as its nature, counteracting hatred, and taking doing good as its function. Speaking of 'suffering and the causes of suffering'

者，苦謂三苦，苦具者苦因。無癡者，于諸事理明解為性，對治愚癡，作善為業。言輕安者，遠離粗重，調暢身心，堪任為性，對治昏沉，轉依為業。離重名輕，調暢身心名安，謂此伏除能障定法，令所依止轉安適故。言堪任者，有所堪可，有所任受。言轉依者，令所依身心，去粗重、得安隱故。言不放逸者，精進三根，于所修斷防修為性，對治放逸，成滿一切世出世善事為業。防修者，于所斷惡防令不起，于所修善法，修令增長。言精進三根者，此不放逸，即四法防修功能，非別有體；或云：「信等亦有防修功能，何不依立？」曰：「餘六比四，勢用微劣，故不依立。偏何微劣？非善根故，非遍策故。」言行舍者，精進三根，令心平等、正直，無功用住為性，對治掉舉，靜住為業。言行舍者，乃行蘊中舍，簡受蘊舍故。言令心平等等者，由舍令心離昏掉時，初心平等，次心正直，后無功用，此初中后差別之位也。此亦即四法者，離彼四法，無別相用矣。何知無別？曰：「若能令靜即是四法，若所令靜即心等故。」或曰：「既即四法，何須別立？」曰：「若不別立，隱此能故。」言不害者，于諸有情不為損惱，無瞋為性，能對治害，悲愍為業。謂即無瞋，于有情所不為損惱，假名不害。無瞋翻對斷物命，瞋不害，但違

【現代漢語翻譯】現代漢語譯本『者』，苦是指三種苦（三苦），苦的集合是苦因（苦具者苦因）。『無癡』是指對於各種事理能夠明瞭理解，以此為特性，對治愚癡，行善為事業。『輕安』是指遠離粗重，調和暢順身心，能夠勝任為特性，對治昏沉，轉變所依為事業。遠離粗重稱為『輕』，調和暢順身心稱為『安』，意思是說這種狀態能夠降伏並消除障礙禪定的因素，使所依止的身心轉為安適。『堪任』是指能夠勝任，能夠承受。『轉依』是指使所依止的身心，去除粗重，得到安穩。『不放逸』是指精進、信、慚、愧三根，對於所修的善和所斷的惡，進行防護和修習，以此為特性，對治放逸，成就和圓滿一切世間和出世間的善事為事業。防護和修習是指，對於所應斷除的惡，防護使它不生起；對於所應修習的善法，修習使它增長。『精進三根』是指，這不放逸，就是四法（精進、信、慚、愧）的防護和修習的功能，並非另外有自體；或者說：『信等也有防護和修習的功能，為什麼不依此建立呢？』回答說：『其餘六種（信、慚、愧、無貪、無嗔、正見）相比于這四種，勢力和作用微弱，所以不依此建立。』為什麼說微弱呢？因為不是善根的緣故，不是普遍策勵的緣故。『行舍』是指，精進、信、慚、愧三根，使心平等、正直，無功用而住，以此為特性，對治掉舉，使心靜止為事業。『行舍』是指行蘊中的舍，是爲了簡別受蘊中的舍。『使心平等』等等，是指由舍的作用，使心遠離昏沉和掉舉時，最初的心平等，其次的心正直，最後無功用，這是初、中、后三個階段的差別。這也就是四法（精進、信、慚、愧），離開這四法，就沒有別的相狀和作用了。憑什麼知道沒有別的相狀和作用呢？回答說：『如果能夠使心靜止，那就是四法，如果所使令靜止，那就是心等等。』或者說：『既然就是四法，為什麼需要另外建立呢？』回答說：『如果不另外建立，就隱藏了這種能動性。』『不害者』是指，對於一切有情不加以損害惱亂，以無嗔為特性，能夠對治損害，以悲憫為事業。就是說，以無嗔的心，對於有情不加以損害惱亂，假名為不害。無嗔反過來對治斷除眾生的性命，嗔恚與不害相違背。

【English Translation】 English version '者' (Zhe), 'Suffering' refers to the three kinds of suffering (三苦, Sān Kǔ), and the collection of suffering is the cause of suffering (苦具者苦因, Kǔ Jù Zhě Kǔ Yīn). 'Non-delusion' (無癡, Wú Chī) refers to the clear understanding of various matters and principles, taking this as its characteristic, counteracting ignorance, and making good deeds its business. 'Tranquility' (輕安, Qīng Ān) refers to being away from coarseness and heaviness, harmonizing and smoothing the body and mind, being able to be competent as its characteristic, counteracting dullness, and transforming dependence as its business. Being away from heaviness is called 'light', harmonizing and smoothing the body and mind is called 'tranquility', meaning that this state can subdue and eliminate factors that hinder meditation, so that the body and mind on which it depends are transformed into comfort. 'Competence' (堪任, Kān Rèn) refers to being able to be competent and able to bear. 'Transformation of dependence' (轉依, Zhuǎn Yī) refers to making the body and mind on which it depends, remove coarseness and heaviness, and obtain peace and stability. 'Non-negligence' (不放逸, Bù Fàng Yì) refers to diligence, faith, shame, and remorse, the three roots, protecting and cultivating what should be cultivated and what should be cut off, taking this as its characteristic, counteracting negligence, and accomplishing and fulfilling all worldly and transcendental good deeds as its business. Protection and cultivation means that for the evil that should be cut off, protect it from arising; for the good Dharma that should be cultivated, cultivate it to increase. 'The three roots of diligence' (精進三根, Jīng Jìn Sān Gēn) refers to this non-negligence, which is the function of protection and cultivation of the four dharmas (diligence, faith, shame, and remorse), and there is no separate entity; or it is said: 'Faith, etc., also have the function of protection and cultivation, why not establish it accordingly?' The answer is: 'The remaining six (faith, shame, remorse, non-greed, non-hatred, right view) are weaker in power and function compared to these four, so they are not established accordingly.' Why is it said to be weak? Because it is not the root of goodness, and it is not a universal encouragement. 'Equanimity' (行舍, Xíng Shě) refers to diligence, faith, shame, and remorse, the three roots, making the mind equal, upright, and dwelling without effort, taking this as its characteristic, counteracting agitation, and making the mind still as its business. 'Equanimity' refers to the equanimity in the aggregate of formations, in order to distinguish it from the equanimity in the aggregate of feelings. 'Making the mind equal', etc., refers to the function of equanimity, making the mind away from dullness and agitation, the initial mind is equal, the second mind is upright, and the last is without effort, which is the difference between the initial, middle, and final stages. This is also the four dharmas (diligence, faith, shame, and remorse), and without these four dharmas, there is no other appearance and function. How do you know that there is no other appearance and function? The answer is: 'If it can make the mind still, then it is the four dharmas, and if what is made still, then it is the mind, etc.' Or it is said: 'Since it is the four dharmas, why is it necessary to establish it separately?' The answer is: 'If it is not established separately, it will hide this dynamism.' 'Non-harm' (不害者, Bù Hài Zhě) refers to not harming or disturbing all sentient beings, taking non-anger as its characteristic, being able to counteract harm, and taking compassion as its business. That is to say, with a mind of non-anger, not harming or disturbing sentient beings, is nominally called non-harm. Non-anger, on the contrary, counteracts the cutting off of the lives of sentient beings, and anger is contrary to non-harm.

損惱物害。無瞋與樂，不害拔苦，此二粗相差別，理實無瞋，實有自體，不害依彼，一分假立，為顯慈悲，二相別故，利樂有情，彼二勝故。

四、煩惱六者：

此別標章，下別列名。

一、貪，二、瞋，三、慢，四、無明，五、疑，六、不正見。

言貪者，于有、有具染著為性，能障無貪，生苦為業。生苦者，謂由愛力取蘊生故。瞋者，于苦、苦具憎恚為性，能障無瞋，不安、惡行所依為業。不安者，心懷憎恚，多住苦故，所以不安。慢者，恃己於他，高舉為性，能障不慢，生苦為業。生苦者，謂若有慢，于德有德心不謙下，由此死生輪轉無窮，受諸苦故。無明者，于諸理事迷暗為性，能障無癡，一切雜染所依為業。雜染所依者，由無明起癡、邪定、貪等煩惱隨煩惱業，能招後生雜染法故。疑者，于諸諦理猶豫為性，能障不疑、善品為業。障善品者，以猶豫故善不生也。惡見者，于諸諦理顛倒推度，染慧為性，能障善見，招苦為業。蓋惡見者，多受苦故，此見有五：謂身、邊、邪見、取戒、禁取也。此六即俱生，若開惡見成十，即分別惑也。又十惑中，瞋唯不善，餘九皆通有覆不善。

大乘百法明門論解捲上大正藏第 44 冊 No. 1836 大乘百法明門論解

【現代漢語翻譯】現代漢語譯本損害和惱害眾生的行為。無瞋（absence of hatred）是給予快樂，不害（non-harming）是拔除痛苦。這兩種粗略的表相有所差別，但實際上，無瞋具有真實的自體，不害是依附於無瞋的一部分而假立的。爲了彰顯慈悲（metta and karuna）這兩種特質的區別，以及利益和快樂有情眾生，所以將它們區分為兩種殊勝的品質。

四、煩惱六種：

這是對煩惱的類別進行總的標示，下面將分別列出它們的名稱。

一、貪（lobha），二、瞋（dosa），三、慢（mana），四、無明（avidya），五、疑（vicikiccha），六、不正見（micchaditthi）。

所謂貪，是指對於有（bhava，存在）和有具（bhava-hetu，存在的工具或條件）的染著，以染著為自性，能夠障礙無貪（alobha），產生痛苦為作用。產生痛苦，是指由於愛（tanha）的力量而執取五蘊（khandha）所導致的。瞋，是指對於痛苦（dukkha）和痛苦之具（dukkha-hetu，痛苦的工具或條件）的憎恨和惱怒，以憎恚為自性，能夠障礙無瞋（adosa），以不安和惡行的所依為作用。不安，是指心中懷有憎恨和惱怒，常常處於痛苦之中，所以感到不安。慢，是指憑藉自己而對他人高舉，以高舉為自性，能夠障礙不慢（amana），產生痛苦為作用。產生痛苦，是指如果有人心懷慢，對於有德之人或有德之行不謙虛低下，由此導致生死輪迴無有窮盡，遭受各種痛苦。無明，是指對於諸事和諸理的迷惑和闇昧，以迷惑和闇昧為自性，能夠障礙無癡（amoha），是一切雜染的所依。雜染的所依，是指由於無明而生起癡（moha）、邪定（micchasamadhi）、貪等煩惱和隨煩惱以及業（karma），能夠招感後世的雜染之法。疑，是指對於諸諦之理的猶豫不定，以猶豫不定為自性，能夠障礙不疑（avicarita），障礙善品。障礙善品，是因為猶豫不決，所以善法不能生起。惡見，是指對於諸諦之理的顛倒推度，以染污的智慧為自性，能夠障礙善見（sammaditthi），招感痛苦為作用。惡見會使人多受痛苦，這種見解有五種：即身見（sakkaya-ditthi）、邊見（antagrahaditthi）、邪見（micchaditthi）、取見（ditthupadana）、戒禁取見（silabbatupadana）。這六種煩惱是俱生（sahaja）的，如果將惡見展開為五種，則總共有十種，屬於分別惑（paricchedaka）。另外，在十惑中，瞋唯獨是不善（akusala）的，其餘九種都通於有覆無記（obbatikakusala）。

【English Translation】 English version Actions that harm and injure beings. Absence of hatred (adosa) is giving joy, and non-harming (avihimsa) is removing suffering. These two coarse appearances are different, but in reality, absence of hatred has a real self-nature, and non-harming is provisionally established based on a part of absence of hatred. In order to highlight the difference between these two qualities of loving-kindness (metta) and compassion (karuna), and to benefit and bring happiness to sentient beings, they are distinguished as two supreme qualities.

Four, the six afflictions (klesas):

This is a general indication of the categories of afflictions; below, their names will be listed separately.

One, greed (lobha); two, hatred (dosa); three, pride (mana); four, ignorance (avidya); five, doubt (vicikiccha); six, wrong view (micchaditthi).

Greed refers to attachment to existence (bhava) and the means of existence (bhava-hetu), with attachment as its nature. It obstructs non-greed (alobha) and causes suffering as its function. Causing suffering means that it arises from grasping the five aggregates (khandha) due to the power of craving (tanha). Hatred refers to hatred and anger towards suffering (dukkha) and the means of suffering (dukkha-hetu), with hatred as its nature. It obstructs non-hatred (adosa) and has uneasiness and the basis of evil actions as its function. Uneasiness means that the mind harbors hatred and anger, often dwells in suffering, and therefore feels uneasy. Pride refers to exalting oneself over others, with exaltation as its nature. It obstructs non-pride (amana) and causes suffering as its function. Causing suffering means that if someone harbors pride and is not humble towards those with virtue or virtuous conduct, this leads to endless cycles of birth and death, and the experience of various sufferings. Ignorance refers to confusion and darkness regarding various matters and principles, with confusion and darkness as its nature. It obstructs non-delusion (amoha) and is the basis of all defilements. The basis of defilements means that due to ignorance, delusion (moha), wrong concentration (micchasamadhi), greed, and other afflictions, as well as secondary afflictions and actions (karma), arise, which can attract defiled dharmas in future lives. Doubt refers to hesitation regarding the principles of the truths, with hesitation as its nature. It obstructs non-doubt (avicarita) and obstructs wholesome qualities. Obstructing wholesome qualities is because wholesome dharmas cannot arise due to hesitation. Wrong view refers to distorted speculation regarding the principles of the truths, with defiled wisdom as its nature. It obstructs right view (sammaditthi) and causes suffering as its function. Wrong view causes people to experience much suffering. There are five types of wrong view: namely, self-view (sakkaya-ditthi), extreme view (antagrahaditthi), wrong view (micchaditthi), view of holding (ditthupadana), and view of holding to precepts and vows (silabbatupadana). These six afflictions are innate (sahaja). If wrong view is expanded into five, then there are a total of ten, which belong to the conceptual defilements (paricchedaka). Furthermore, among the ten afflictions, hatred alone is unwholesome (akusala), while the other nine are connected to obscured and indeterminate (obbatikakusala).

大乘百法明門論解卷下

天親菩薩造

唐三藏法師玄奘奉　詔譯

唐慈恩法師窺基註解

明魯庵法師普泰增修

五、隨煩惱二十：

此別標章，下別列名。

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、昏沉，十七、掉舉，十八、失念，十九、不正知，二十、散亂。

言忿者，依對現前不饒益境，憤發為性，能障不忿，執仗為業。執仗者，仗謂器仗。懷忿恨者，多發暴惡，身表業故，瞋一分攝。恨者，由忿為先，懷惡不捨，結冤為性，能障不恨，熱惱為業。熱惱者、結恨者，不能含忍，恒熱惱故。惱者，忿恨為先，追觸暴惡，恨戾為性，能障不惱，蛆螫為業。言追觸等義，謂追往惡，觸現違緣，心便恨戾，多發囂暴，兇鄙粗言，蛆螫他故，此亦瞋分也。覆者，于自作罪，恐失利譽，隱藏為性，能障不覆，悔惱為業。言悔惱者，覆罪則后必悔惱不安隱故，貪癡二分，若不懼當苦。覆罪者，癡一分攝；若恐失利譽覆罪者，貪一分攝。言誑者，為護利譽，矯現有德，詭詐為性，能障不誑，邪命為業。言矯現等，謂矯誑者心懷異謀，多現不實邪命事故，此

【現代漢語翻譯】現代漢語譯本大乘百法明門論解卷下

天親菩薩造

唐三藏法師玄奘奉詔譯

唐慈恩法師窺基註解

明魯庵法師普泰增修

五、隨煩惱二十：

此別標章，下別列名。

一、忿（krodha，憤怒），二、恨（upanaha，怨恨），三、惱（pradāsa，惱怒），四、覆（mraksha，隱藏），五、誑（shathya，欺騙），六、諂（maya，諂媚），七、憍（mada，驕傲），八、害（vihimsa，損害），九、嫉（irshya，嫉妒），十、慳（matsarya，吝嗇），十一、無慚（ahrikya，無慚），十二、無愧（anapatrapya，無愧），十三、不信（asraddha，不信），十四、懈怠（kausidya，懈怠），十五、放逸（styana，放逸），十六、昏沉（middha，昏沉），十七、掉舉（auddhatya，掉舉），十八、失念（musitasmritita，失念），十九、不正知（asamprajanya，不正知），二十、散亂（vikshepa，散亂）。

言忿（krodha，憤怒）者，依對現前不饒益境，憤發為性，能障不忿，執仗為業。執仗者，仗謂器仗。懷忿恨者，多發暴惡，身表業故，瞋（dvesha，嗔恚）一分攝。恨（upanaha，怨恨）者，由忿為先，懷惡不捨，結冤為性，能障不恨，熱惱為業。熱惱者、結恨者，不能含忍，恒熱惱故。惱（pradāsa，惱怒）者，忿恨為先，追觸暴惡，恨戾為性，能障不惱，蛆螫為業。言追觸等義，謂追往惡，觸現違緣，心便恨戾，多發囂暴，兇鄙粗言，蛆螫他故，此亦瞋（dvesha，嗔恚）分也。覆（mraksha，隱藏）者，于自作罪，恐失利譽，隱藏為性，能障不覆，悔惱為業。言悔惱者，覆罪則后必悔惱不安隱故，貪（lobha，貪慾）癡（moha，愚癡）二分，若不懼當苦。覆罪者，癡（moha，愚癡）一分攝；若恐失利譽覆罪者，貪（lobha，貪慾）一分攝。言誑（shathya，欺騙）者，為護利譽，矯現有德，詭詐為性，能障不誑，邪命為業。言矯現等，謂矯誑者心懷異謀，多現不實邪命事故，此

【English Translation】 English version Great Vehicle Treatise on the Hundred Dharmas - Elucidation, Volume Two

Composed by Bodhisattva Vasubandhu (Tianqin Pusa)

Translated under Imperial Order by the Tang Dynasty Tripitaka Master Xuanzang

Commentary by Dharma Master Kuiji of Ci'en Monastery of the Tang Dynasty

Further Revised by Dharma Master Putai of Lu'an

Twenty Secondary Afflictions:

This separately establishes the chapter heading; below, the names are listed separately.

Wrath (krodha), 2. Resentment (upanaha), 3. Vexation (pradāsa), 4. Concealment (mraksha), 5. Deceit (shathya), 6. Flattery (maya), 7. Pride (mada), 8. Harmfulness (vihimsa), 9. Jealousy (irshya), 10. Miserliness (matsarya), 11. Shamelessness (ahrikya), 12. Lack of Embarrassment (anapatrapya), 13. Lack of Faith (asraddha), 14. Laziness (kausidya), 15. Non-restraint (styana), 16. Torpor (middha), 17. Excitement (auddhatya), 18. Forgetfulness (musitasmritita), 19. Non-Comprehension (asamprajanya), 20. Distraction (vikshepa).

Speaking of Wrath (krodha), it takes as its nature the furious outburst in response to an unpleasant situation, obstructing the absence of wrath, and taking up arms as its function. 'Taking up arms' means weapons. Those who harbor wrath and resentment often express violence and evil through bodily actions; thus, it is a part of Anger (dvesha). Resentment (upanaha) arises from wrath, harboring evil without release, forming enmity as its nature, obstructing the absence of resentment, and causing torment as its function. Those who are tormented and harbor resentment cannot endure and are constantly tormented. Vexation (pradāsa) arises from wrath and resentment, pursuing and touching upon violence and evil, with a hateful and perverse nature, obstructing the absence of vexation, and causing irritation like maggots. The meaning of 'pursuing and touching' refers to pursuing past evils and encountering present adverse conditions, causing the mind to become hateful and perverse, often expressing clamorous violence, vile and coarse language, irritating others like maggots; this is also a part of Anger (dvesha). Concealment (mraksha) involves hiding one's own wrongdoings for fear of losing benefits and reputation, taking concealment as its nature, obstructing the absence of concealment, and causing regret and distress as its function. 'Regret and distress' means that concealing sins inevitably leads to regret, distress, and unease; it is a part of both Greed (lobha) and Delusion (moha), if one does not fear future suffering. Concealing sins out of ignorance is a part of Delusion (moha); concealing sins out of fear of losing benefits and reputation is a part of Greed (lobha). Deceit (shathya) involves feigning virtues to protect benefits and reputation, with a deceptive nature, obstructing the absence of deceit, and engaging in dishonest livelihood. 'Feigning' means that those who deceive harbor ulterior motives and often present untrue and dishonest means of livelihood; this

貪癡分也。諂者，謂罔他故，矯設異儀，諂曲為性，能障不諂，教誨為業。言罔他等義者，諂曲者為罔冒他故，曲順時宜，矯設方便，以取他意；或藏己失，不任師友正教誨故，亦貪癡分也。矯者，于自盛事深生染著，醉傲為性，能障不憍，染依為業。言染依義者，憍醉則生長一切雜染法故，此貪分也。不憍者，即無貪也。害者，于諸有情心無慈悲，損惱為性，能障不害，逼惱為業。言逼惱之義，有害者逼惱他故，瞋一分攝。若論害與瞋之別義者，害障不害，正障于悲；瞋障無瞋，正障于慈。又瞋能斷命，害但損他，此差別也。言嫉者，殉自名利，不耐他榮，妒忌為性，能障不嫉，憂戚為業。言憂戚義者，嫉者聞見他勞，深懷憂戚不安隱故，亦瞋分為體。言慳者，耽著法財，不能惠舍，秘吝為性，能障不慳，鄙畜為業，亦貪分也。無慚者，不顧自法，輕挋賢善為性，能障于慚，生長惡行為業。言不顧者，謂于自法無所顧者，輕挋賢善，不恥過惡，能障礙慚，生長惡行故。無愧者，不顧世間，崇重暴惡為性，能障礙愧，生長惡行為業。言不顧世間等義者，謂於世間無所顧者，崇重暴惡，不恥過非，能障于愧，生長惡行故。言不信者，于實德能不忍樂欲，心穢為性，能障凈心，墮依為業。言墮依者，不信之者，多懈怠故。

【現代漢語翻譯】現代漢語譯本貪與癡也是（煩惱的）一部分。『諂』（flattery）是指爲了欺騙他人，而偽裝出不同的姿態，以諂媚為本性，能夠阻礙不諂媚，以教誨為職責。說『欺騙他人』等含義，是因為諂媚者爲了欺騙和冒犯他人，曲意順應時勢，偽裝出方便的樣子，以博取他人的歡心；或者隱藏自己的過失，不接受師友正確的教誨，因此也是貪與癡的一部分。『矯』（conceit）是指對於自己興盛的事情深深地產生染著，以驕傲自滿為本性，能夠阻礙不驕傲，以染著和依賴為職責。說『染著和依賴』的含義，是因為驕傲自滿就會生長出一切雜染的法，因此這是貪的一部分。『不驕傲』，就是沒有貪。『害』（harm）是指對於一切有情眾生心中沒有慈悲，以損害和惱害為本性，能夠阻礙不損害，以逼迫和惱亂為職責。說『逼迫和惱亂』的含義，是因為有害者會逼迫和惱亂他人，屬於嗔的一部分。如果討論害與嗔的區別，害阻礙不害，主要阻礙的是悲；嗔阻礙無嗔，主要阻礙的是慈。而且嗔能夠斷命，害只是損害他人，這就是差別。『嫉』（jealousy）是指追求自己的名利，不能忍受他人的榮耀，以妒忌為本性，能夠阻礙不嫉妒，以憂愁和悲慼為職責。說『憂愁和悲慼』的含義，是因為嫉妒者聽到或看到他人的成就，內心深懷憂愁和悲慼，不得安寧，也是以嗔的一部分為本體。『慳』（stinginess）是指貪戀法和財物，不能夠惠施和捨棄，以秘藏和吝嗇為本性，能夠阻礙不慳吝，以鄙視和畜積為職責，也是貪的一部分。『無慚』（shamelessness）是指不顧及自身的法，輕視和侮辱賢良善良的人，以輕視和侮辱賢良善良為本性，能夠阻礙慚愧，以生長惡行為職責。說『不顧及』，是指對於自身的法沒有什麼顧及，輕視和侮辱賢良善良的人，不以過錯和罪惡為恥，能夠障礙慚愧，生長惡行。『無愧』（lack of shame）是指不顧及世間的看法，崇尚和重視暴行和罪惡，以崇尚和重視暴行和罪惡為本性，能夠阻礙羞愧，以生長惡行為職責。說『不顧及世間』等含義，是指對於世間的看法沒有什麼顧及，崇尚和重視暴行和罪惡，不以過錯和罪惡為恥，能夠障礙羞愧，生長惡行。『不信』（lack of faith）是指對於真實的功德和能力不能夠忍受、喜愛和欲求，以心懷污穢為本性，能夠阻礙清凈心，以墮落和依賴為職責。說『墮落和依賴』，是因為不相信的人，大多懈怠。

【English Translation】 English version Greed and ignorance are also divisions (of afflictions). 'Flattery' (Chǎn) refers to feigning different appearances to deceive others, with flattery as its nature, capable of obstructing non-flattery, and with teaching as its duty. Saying 'deceiving others' and other meanings, because flatterers, in order to deceive and offend others, conform to the times, feigning convenience to gain the favor of others; or hide their own faults, not accepting the correct teachings of teachers and friends, therefore it is also a part of greed and ignorance. 'Conceit' (Jiǎo) refers to deeply attaching to one's own prosperous affairs, with arrogance as its nature, capable of obstructing non-arrogance, and with attachment and dependence as its duty. Saying 'attachment and dependence' means that arrogance will grow all kinds of defiled dharmas, therefore this is a part of greed. 'Non-arrogance' is the absence of greed. 'Harm' (Hài) refers to having no compassion in the heart for all sentient beings, with harming and annoying as its nature, capable of obstructing non-harming, and with coercion and annoyance as its duty. Saying 'coercion and annoyance' means that those who harm will coerce and annoy others, belonging to a part of anger. If discussing the difference between harm and anger, harm obstructs non-harm, mainly obstructing compassion; anger obstructs non-anger, mainly obstructing loving-kindness. Moreover, anger can take life, harm only damages others, this is the difference. 'Jealousy' (Jí) refers to pursuing one's own fame and profit, unable to tolerate the glory of others, with jealousy as its nature, capable of obstructing non-jealousy, and with worry and sorrow as its duty. Saying 'worry and sorrow' means that those who are jealous, hearing or seeing the achievements of others, deeply harbor worry and sorrow, unable to be at peace, also taking a part of anger as its substance. 'Stinginess' (Qiān) refers to being attached to dharma and wealth, unable to give and relinquish, with secrecy and miserliness as its nature, capable of obstructing non-stinginess, and with contempt and accumulation as its duty, also a part of greed. 'Shamelessness' (Wú cán) refers to disregarding one's own dharma, belittling and insulting the virtuous and good, with belittling and insulting the virtuous and good as its nature, capable of obstructing shame, and with growing evil deeds as its duty. Saying 'disregarding' means that there is no regard for one's own dharma, belittling and insulting the virtuous and good, not being ashamed of faults and evils, capable of obstructing shame, and growing evil deeds. 'Lack of shame' (Wú kuì) refers to disregarding the views of the world, advocating and valuing violence and evil, with advocating and valuing violence and evil as its nature, capable of obstructing shame, and with growing evil deeds as its duty. Saying 'disregarding the world' and other meanings, means that there is no regard for the views of the world, advocating and valuing violence and evil, not being ashamed of faults and evils, capable of obstructing shame, and growing evil deeds. 'Lack of faith' (Bù xìn) refers to being unable to endure, like, and desire true merit and ability, with a defiled mind as its nature, capable of obstructing a pure mind, and with falling and dependence as its duty. Saying 'falling and dependence' means that those who do not believe are mostly lazy.

言懈怠者，于善惡品修斷事中，懶惰為性，能障精進增染為業。言增染者，以懈怠者滋長染故。言放逸者，于染凈品不能防修，縱蕩為性，障不放逸，增惡損善所依為業。此放逸以何為體？曰：「懈怠三根，不能防修染凈等法，總名放逸，離上四法別無體性。」或曰：「彼慢疑等亦有此能，何不依立？」曰：「慢等方四，勢用微劣故，不依立。」此之四法偏，何勝餘慢等？曰：「障三善根，障遍策故，余無此能，所以不勝。」言惛沈者，令心於境無堪任為性，能障輕安，毗缽舍那為業。或曰：「惛沈與癡何別？」曰：「癡于境迷暗為性，正障無癡，而非瞢董；惛沈于境，瞢董為相，正障輕安而非迷暗，故二不同。」言掉舉者，令心於境不寂靜為性，能障行舍，奢么他為業。失念者，于諸所緣，不能明記為性，能障正念，散亂所依為業。言散亂所依者，失念則心散亂故。此失念者，有云：「念一分攝，是煩惱相應念故。」有云：「癡一分攝，《瑜伽》說此是癡分故，癡令失念，故名失念。」有云：「俱一分攝，由前二文影略說故。」不正知者，于所觀境謬解為性，能障正知，毀犯為業。毀犯業者，不正知者多毀犯故。此法或云慧一分攝，是煩惱相應慧故。或云：「癡一分攝，《瑜伽》說此是癡分故。令知不正，名不正知

【現代漢語翻譯】現代漢語譯本所謂懈怠，是指對於善惡諸品的修習和斷除，以懶惰為體性，能夠障礙精進，增長染污，以此為作用。說增長染污，是因為懈怠會滋長染污的緣故。所謂放逸，是指對於染污和清凈諸品，不能防護和修習，放縱散蕩為體性，障礙不放逸，以增長惡行、損害善行為所依之業。這放逸以什麼為體？回答說：『懈怠和三種根本煩惱（貪、嗔、癡），導致不能防護和修習染污和清凈等法，總名為放逸，離開以上四法，別無自體性。』或者有人問：『那慢、疑等也有這種作用，為什麼不依此而立名呢？』回答說：『慢等雖然也有，但勢力和作用微弱，所以不依此而立名。』這四法（懈怠、貪、嗔、癡）相比于慢等，有什麼殊勝之處？回答說：『能障礙三種善根（無貪、無嗔、無癡），普遍地障礙策勵精進，其他（慢等）沒有這種能力，所以不如這四法殊勝。』所謂惛沉（mō chén），使心對於所緣境沒有堪能性為體性，能夠障礙輕安，以及毗缽舍那（vipassanā，觀）的修習，以此為作用。或者有人問：『惛沉與癡有什麼區別？』回答說：『癡以對於所緣境的迷惑闇昧為體性，主要障礙無癡，而不是昏昧迷糊；惛沉以對於所緣境的昏昧迷糊為相，主要障礙輕安，而不是迷惑闇昧，所以二者不同。』所謂掉舉，使心對於所緣境不能寂靜為體性，能夠障礙行舍（平靜的心態），以及奢摩他（śamatha，止）的修習，以此為作用。失念，對於諸所緣境，不能明記為體性，能夠障礙正念，是散亂的所依之業。說散亂的所依，是因為失念則心就散亂的緣故。對於這失念，有人說：『是念的一部分所攝，是與煩惱相應的唸的緣故。』有人說：『是癡的一部分所攝，《瑜伽師地論》說這是癡的一部分的緣故，癡使人失念，所以名叫失念。』有人說：『是二者（念和癡）的一部分所攝，因為前面兩種說法都只是簡略地說。』不正知，對於所觀察的境，錯誤理解為體性，能夠障礙正知，以毀犯（戒律）為業。說毀犯業，是因為不正知的人常常會毀犯戒律的緣故。這法，或者說是慧的一部分所攝，是與煩惱相應的慧的緣故。或者說是癡的一部分所攝，《瑜伽師地論》說這是癡的一部分的緣故。使知變得不正，名叫不正知。

【English Translation】 English version 『Sloth』 refers to laziness as its nature in the practice of abandoning both wholesome and unwholesome qualities. It obstructs diligence and increases defilements, serving as its function. It is said to increase defilements because sloth fosters them. 『Restlessness』 refers to the inability to guard against or cultivate wholesome and unwholesome qualities, with indulgence as its nature. It obstructs non-restlessness and serves as the basis for increasing evil and diminishing good. What is the essence of this restlessness? It is said: 『Sloth and the three root afflictions (greed, hatred, and delusion) that prevent guarding against and cultivating defiled and pure dharmas are collectively called restlessness. Apart from these four dharmas, there is no separate essence.』 Someone might ask: 『Then, arrogance, doubt, etc., also have this function. Why aren't they established based on this?』 It is said: 『Although arrogance, etc., exist, their power and function are weak, so they are not established based on this.』 What is the superiority of these four dharmas (sloth, greed, hatred, and delusion) compared to arrogance, etc.? It is said: 『They obstruct the three wholesome roots (non-greed, non-hatred, and non-delusion) and universally obstruct exertion. Others (arrogance, etc.) do not have this ability, so they are not as superior.』『Mental dullness』 (mō chén) refers to the mind's inability to be serviceable towards an object, serving as its nature. It obstructs lightness and ease, as well as the practice of vipassanā (insight meditation). Someone might ask: 『What is the difference between mental dullness and delusion?』 It is said: 『Delusion has the nature of being obscured and ignorant towards an object, primarily obstructing non-delusion, and is not muddled or confused. Mental dullness has the characteristic of being muddled and confused towards an object, primarily obstructing lightness and ease, and is not obscured or ignorant, so the two are different.』『Excitement』 refers to the mind's inability to be tranquil towards an object, serving as its nature. It obstructs equanimity and the practice of śamatha (calm abiding). 『Forgetfulness』 refers to the inability to clearly remember all objects, serving as its nature. It obstructs mindfulness and is the basis for distraction. It is said to be the basis for distraction because forgetfulness causes the mind to be distracted. Regarding this forgetfulness, some say: 『It is included as a part of mindfulness, as it is mindfulness associated with afflictions.』 Some say: 『It is included as a part of delusion. The Yogācārabhūmi-śāstra says that this is a part of delusion, as delusion causes forgetfulness, so it is called forgetfulness.』 Some say: 『It is included as a part of both (mindfulness and delusion), because the previous two statements are abbreviated.』『Incorrect knowing』 refers to misunderstanding the object being observed, serving as its nature. It obstructs correct knowing and results in transgressions (of precepts). It is said to result in transgressions because those with incorrect knowing often transgress precepts. This dharma is sometimes said to be included as a part of wisdom, as it is wisdom associated with afflictions. Or it is said to be included as a part of delusion. The Yogācārabhūmi-śāstra says that this is a part of delusion. Causing knowing to become incorrect is called incorrect knowing.

。」有云：「俱一分攝，由前二文影略說故。」散亂者，令心流蕩為性，能障正定，惡慧所依為業。言惡慧所依者，謂散亂者發惡慧故。或曰：「散亂、掉舉何別？」曰：「散亂令心易緣，掉舉令心易解，是所別相。」前云隨其煩惱分位差別、等流性故者，義現此爾。蓋忿、恨等十並失念、不正知、放逸，此十三法，乃根本家差別分位也，若無慚、無愧、掉舉、惛沈、散亂、不信、懈怠，此之七法，乃根本家等流性故。或云：「此七既別有體，何名等流？」曰：「根本為因，此方生故，名等流也。」

六、不定四者：

此別標，下列名：

一、睡眠，二、惡作，三、尋，四、伺。

睡眠者，令身不自在，昧略為性，障觀為業(即毗缽舍那)，謂睡眠位，身不自在，心極闇劣，不門轉故。昧簡在定，略別窹時，令顯睡眠非無體用，有無心位，假立此名，如余蓋纏心相應故。言惡作者，惡所作業，追悔為性，障止為業(即奢么他)，此即于果，假立因名，先惡所作業，後方追悔故。悔先不作，亦惡作攝。如追悔言：「我先不作，如是事業，是我惡作言。」有義此二各別有體，與余心所行相別故，隨癡相，說名世俗有。言尋伺者，尋謂尋求，令心匆遽，于意言境粗轉為性。伺謂伺察，令心匆遽，于

【現代漢語翻譯】現代漢語譯本：有人說：『都包含在一部分中，因為前面的兩段文字省略地說明了這一點。』散亂，以使心流蕩為特性，能夠阻礙正定，是惡慧所依賴的。說惡慧所依賴，是指散亂的人會產生惡慧。或者有人問：『散亂和掉舉有什麼區別？』回答說：『散亂使心容易攀緣外境，掉舉使心容易理解（歪理），這是它們的區別之處。』前面說的隨其煩惱分位的差別、等流性，意義就在這裡。大概忿、恨等十種，加上失念、不正知、放逸，這十三種法，是根本煩惱家族的差別分位。如果加上無慚、無愧、掉舉、惛沈、散亂、不信、懈怠，這七種法，是根本煩惱家族的等流性。或者有人問：『這七種既然各自有體性，為什麼稱為等流？』回答說：『因為根本煩惱是因，它們由此而生，所以稱為等流。』六、不定四者：這是分別標出，下面列出名稱：一、睡眠，二、惡作，三、尋，四、伺。睡眠，以使身體不自在，昏昧為特性，阻礙觀（即毗缽舍那（Vipassanā），內觀）為作用。意思是說，在睡眠狀態，身體不自在，心極度昏暗遲鈍，不能運轉。『昧』是爲了區別于在禪定中的狀態，『略』是爲了區別于清醒的時候，以此來顯示睡眠並非沒有體用。在無心位，假立這個名稱，如同其餘的蓋、纏一樣，與心相應。惡作，是指所作的惡事，以追悔為特性，阻礙止（即奢摩他（Śamatha），止觀）為作用。這是就結果，假立原因的名稱，先做了惡事，之後才追悔。後悔先前沒有做（善事），也屬於惡作。如同追悔說：『我先前沒有做這樣的事業，這是我的惡作。』有觀點認為這二者各自有體性，因為與其餘心所的行相不同，隨順愚癡的相，所以說是世俗有。尋伺，尋是指尋求，使心匆忙急迫，在意言的境界上粗略地運轉為特性。伺是指伺察，使心匆忙急迫，在意

【English Translation】 English version: Some say, 'They are all included in one part, because the previous two texts explain this elliptically.' Distraction (散亂, Sāṃskṛta: Vikṣepa), characterized by causing the mind to wander, is capable of obstructing right concentration (正定, Sāṃskṛta: Samādhi), and is what bad wisdom relies on. Saying that it relies on bad wisdom means that a distracted person will generate bad wisdom. Or someone might ask, 'What is the difference between distraction and excitement (掉舉, Sāṃskṛta: Auddhatya)?' The answer is, 'Distraction makes the mind easily cling to external objects, while excitement makes the mind easily understand (wrong principles); this is the difference between them.' The previous statement about the differences in the divisions and outflows of afflictions is what is meant here. Generally, anger (忿, Krodha), resentment (恨, Upanāha), and the like, plus forgetfulness (失念, Muṣitasmṛtitā), non-awareness (不正知, Asaṃprajanya), and laxity (放逸, Pramāda), these thirteen dharmas are the different divisions of the root affliction family. If we add shamelessness (無慚, Āhrīkya), lack of embarrassment (無愧, Anapatrāpya), excitement, torpor (惛沈, Styāna), distraction, disbelief (不信, Aśraddhā), and laziness (懈怠, Kausīdya), these seven dharmas are the outflows of the root affliction family. Or someone might ask, 'Since these seven each have their own substance, why are they called outflows?' The answer is, 'Because the root afflictions are the cause, and these arise from them, they are called outflows.' Six, the four uncertain dharmas: This separately labels, and the following lists the names: One, sleep (睡眠, Middha); two, regret (惡作, Kaukṛtya); three, investigation (尋, Vitarka); four, analysis (伺, Vicāra). Sleep, characterized by making the body unfree and obscured, has the function of obstructing contemplation (觀, Vipassanā). This means that in the state of sleep, the body is not free, and the mind is extremely dark and dull, unable to function. 'Obscured' is to distinguish it from the state of being in samādhi, and 'slightly' is to distinguish it from the time of wakefulness, in order to show that sleep is not without substance and function. In the state of no-mind, this name is provisionally established, like the other coverings and entanglements, corresponding to the mind. Regret refers to evil deeds done, characterized by remorse, and has the function of obstructing cessation (止, Śamatha). This is provisionally establishing the name of the cause based on the result; first, evil deeds are done, and then there is remorse. Regretting not having done (good deeds) is also included in regret. It is like regretting and saying, 'I did not do such and such a deed before; this is my regret.' Some argue that these two each have their own substance, because their characteristics are different from those of other mental factors, and following the aspect of delusion, they are said to be conventionally existent. Investigation and analysis; investigation refers to seeking, making the mind hurried and rushed, with the characteristic of roughly operating on the realm of mental speech. Analysis refers to examining, making the mind hurried and rushed, with the

意言境細轉為性。二法業用，俱以安、不安住身心分位所依為業。謂意言境者，意所取境，多依名言名意言境。或曰：「尋伺二法，身假為實？」曰：「並用思之與慧各一分為體，若令心安，即是思分；令心不安，即是慧分。蓋思者徐而細故；慧則急而粗故。是知令安，則用思無慧，不安則用慧無思。若通照大師釋有兼正，若正用思，則急慧隨思能令心安，若正用慧，則徐思隨慧亦令不安。是其並用也。」

第三、色法略有十一種：

言色者，有質礙之色，有顏色之色，所依之根唯五，所緣之境則六，即二所現影。此別標章，下別列名。

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。

言一眼者，照矚之義，梵云斫芻，此翻行盡。眼能行盡諸色境故，是名行盡。翻為眼者，體用相當，依唐言也。二耳者，能聞之義，梵云莎嚕多羅戍縷多，此翻能聞聲。數數聞此聲，至可能聞處。翻為耳者，體用相當，依唐言也。三鼻者，能嗅之義，梵云伽羅尼羯羅拏，此云能嗅。嗅香臭故，數數由此能嗅香臭故。翻為鼻者，體用兼之，依唐言也。四舌者，能嘗義，梵云舐若時吃縛，此云能嘗。《瑜伽論》云：「能除飢渴，數發言論，表彰呼召，

【現代漢語翻譯】現代漢語譯本『意言境』（Yi Yan Jing，意念和語言的對象）細微地轉化為自性。兩種法的運作，都以安住或不安住身心分位所依賴的事物為作用。所謂的『意言境』，是意念所取之境，多依賴於名言（Ming Yan，名稱和語言）而成為意言境。或者有人問：『尋（Xun，尋求）和伺（Si，伺察）這兩種法，是否以身體為實在？』回答說：『它們都用思（Si，思考）和慧（Hui，智慧）各自的一部分作為本體。如果使心安定，那就是思的部分；如果使心不安，那就是慧的部分。因為思是緩慢而細微的；慧是急速而粗略的。由此可知，使心安定，就只用思而沒有慧；使心不安，就只用慧而沒有思。如果通照大師（Tong Zhao Da Shi）的解釋兼顧正用，如果正用思，那麼急速的慧會隨著思而能使心安定；如果正用慧，那麼緩慢的思會隨著慧也使心不安。這就是它們並用的情況。』

第三、色法（Se Fa，物質現象）略有十一種：

所謂的『色』，有具有質礙的色，有具有顏色的色，所依賴的根只有五種，所緣的境則有六種，即是兩種所顯現的影像。這是分別標出章節，下面分別列出名稱。

一、眼（Yan，眼睛），二、耳（Er，耳朵），三、鼻（Bi，鼻子），四、舌（She，舌頭），五、身（Shen，身體），六、色（Se，顏色），七、聲（Sheng，聲音），八、香（Xiang，氣味），九、味（Wei，味道），十、觸（Chu，觸覺），十一、法處所攝色（Fa Chu Suo She Se，法處所包含的色）。

所謂的『眼』，是照視的意義，梵語叫『斫芻』（Chuo Chu，cakṣus），這裡翻譯為『行盡』（Xing Jin）。眼睛能夠窮盡所有的色境，所以叫做『行盡』。翻譯為『眼』，是體和用相當，依據唐朝的語言。二、『耳』，是能夠聽聞的意義，梵語叫『莎嚕多羅戍縷多』（Sha Lu Duo Luo Shu Lu Duo，śrotra），這裡翻譯為『能聞聲』（Neng Wen Sheng）。多次聽聞這個聲音，直到可能聽聞的地方。翻譯為『耳』，是體和用相當，依據唐朝的語言。三、『鼻』，是能夠嗅聞的意義，梵語叫『伽羅尼羯羅拏』（Qie Luo Ni Jie Luo Na，ghrāṇa），這裡叫做『能嗅』（Neng Xiu）。嗅聞香臭，多次由此能夠嗅聞香臭。翻譯為『鼻』，是體和用兼顧，依據唐朝的語言。四、『舌』，是能夠嘗味的意義，梵語叫『舐若時吃縛』（Shi Ruo Shi Chi Fu，jihvā），這裡叫做『能嘗』（Neng Chang）。《瑜伽論》（Yuqie Lun，Yogācārabhūmi-śāstra）中說：『能夠解除飢渴，多次發表言論，表達呼喚，』

【English Translation】 English version 『Yi Yan Jing』 (意言境, the object of thought and language) subtly transforms into self-nature. The operations of the two dharmas both take dwelling or non-dwelling in the physical and mental states as their function. The so-called 『Yi Yan Jing』 is the realm taken by thought, mostly relying on Ming Yan (名言, names and language) to become Yi Yan Jing. Or someone asks: 『Do the two dharmas of Xun (尋, seeking) and Si (伺, investigation) take the body as real?』 The answer is: 『They both use a portion of Si (思, thinking) and Hui (慧, wisdom) as their substance. If it makes the mind peaceful, that is the part of Si; if it makes the mind uneasy, that is the part of Hui. Because Si is slow and subtle; Hui is rapid and coarse. Therefore, it is known that making the mind peaceful uses only Si without Hui; making it uneasy uses only Hui without Si. If Master Tong Zhao's (通照大師) explanation considers both correct usage, if Si is used correctly, then the rapid Hui will follow Si and be able to make the mind peaceful; if Hui is used correctly, then the slow Si will follow Hui and also make the mind uneasy. This is the situation of their combined use.』

Third, there are roughly eleven types of Se Fa (色法, material phenomena):

The so-called 『Se』 has Se with material obstruction and Se with color. The roots it relies on are only five, and the realms it relates to are six, which are the images manifested by the two. This separately marks the chapters, and below lists the names separately.

Eye (Yan, 眼睛), 2. Ear (Er, 耳朵), 3. Nose (Bi, 鼻子), 4. Tongue (She, 舌頭), 5. Body (Shen, 身體), 6. Color (Se, 顏色), 7. Sound (Sheng, 聲音), 8. Smell (Xiang, 氣味), 9. Taste (Wei, 味道), 10. Touch (Chu, 觸覺), 11. Colors included in the Dharma realm (Fa Chu Suo She Se, 法處所攝色).

The so-called 『Eye』 is the meaning of illumination, in Sanskrit it is called 『Cakṣus』 (斫芻, cakṣus), here translated as 『Xing Jin』 (行盡). The eye can exhaust all color realms, so it is called 『Xing Jin』. Translating it as 『Eye』 is because the substance and function correspond, according to the language of the Tang Dynasty. 2. 『Ear』 is the meaning of being able to hear, in Sanskrit it is called 『Śrotra』 (莎嚕多羅戍縷多, śrotra), here translated as 『Neng Wen Sheng』 (能聞聲). Repeatedly hearing this sound, until the place where it is possible to hear. Translating it as 『Ear』 is because the substance and function correspond, according to the language of the Tang Dynasty. 3. 『Nose』 is the meaning of being able to smell, in Sanskrit it is called 『Ghrāṇa』 (伽羅尼羯羅拏, ghrāṇa), here called 『Neng Xiu』 (能嗅). Smelling fragrance and stench, repeatedly being able to smell fragrance and stench through this. Translating it as 『Nose』 considers both substance and function, according to the language of the Tang Dynasty. 4. 『Tongue』 is the meaning of being able to taste, in Sanskrit it is called 『Jihvā』 (舐若時吃縛, jihvā), here called 『Neng Chang』 (能嘗). The Yogācārabhūmi-śāstra (瑜伽論) says: 『It can relieve hunger and thirst, frequently make speeches, express calls,』

謂之舌也。」通於勝義、世俗二義。翻為舌者，亦兼體用，依唐言也。五身者，積聚、依止二義名身，謂積聚大造、諸根依止，梵云迦邪，此翻為積聚，身根為彼多法依止，諸根所隨，周遍積聚故名為身。翻為身者，體義相當，依唐言也。體即是根，此五言根者，皆有出生、增上義故，則以能造、所造八法為體，乃識所依之根也。言六色者，眼所取故，二十五種。謂青、黃、赤、白(此四實)，長、短、方、圓、粗、細、高、低(此相狀假)，正、不正、光、影、明、暗、煙塵、雲霧、迥色、表色、空一顯色(此分位假)，此皆方處示現義，顏色之色也。對眼識故，質礙名色，乃色之總名爾。言七聲者，四大種所造，耳根所取義故。總有五因，攝十二種聲。五因者：一、相故，即耳根所取義，此一為總，餘四為別。二、損益故者，立初三種聲，云：可意聲(是益)，不可意聲(是損)，俱相違聲(通二)。三、因差別故者，攝次三種，謂：因執受大種聲(語等)，因不執受大種聲(樹等聲)，因俱大種聲(手鼓等聲)。四、說差別攝三者，有世所共成聲，謂世俗語所攝；成所引聲者，謂諸聖所說；遍計所執聲者，外道所說。五、言差別攝三者，聖言量所攝聲，即八種聖語——聖，正也——此八種語，不出見聞覺知，該

【現代漢語翻譯】現代漢語譯本『舌』的含義，貫通勝義和世俗兩種層面。翻譯成『舌』，兼顧了本體和作用，是依據唐朝的語言習慣。『五身』，『積聚』、『依止』兩種含義都可以稱為『身』，指的是積聚地、水、火、風四大元素和諸根所依止之處。梵語稱作『迦邪』(Kāya)，翻譯成漢語就是『積聚』。身體的根是眾多法的依止之處，諸根都隨之而動，周遍積聚，因此稱為『身』。翻譯成『身』，本體意義相當，是依據唐朝的語言習慣。『體』就是根。這裡所說的『五根』，都具有出生、增上的含義，因此以能造和所造的八法為本體，是意識所依止的根。『六色』，是眼睛所能感知的，共有二十五種。包括青、黃、赤、白（這四種是真實的）；長、短、方、圓、粗、細、高、低（這些是形狀的假立）；正、不正、光、影、明、暗、煙塵、雲霧、迥色、表色、空一顯色（這些是分位的假立）。這些都表示方所和處所的顯現，是顏色的『色』。因為與眼識相對，具有質礙的特性，所以稱為『色』，這是『色』的總稱。『七聲』，是由四大種所造，是耳根所能感知的。總共有五種原因，涵蓋十二種聲音。五種原因分別是：一、相故，即耳根所能感知的意義，這一個是總的，其餘四個是別的。二、損益故，由此建立最初的三種聲音，即：可意聲（是利益），不可意聲（是損害），俱相違聲（兼具二者）。三、因差別故，涵蓋接下來的三種聲音，即：因執受大種聲（語言等），因不執受大種聲（樹木等的聲音），因俱大種聲（手鼓等的聲音）。四、說差別攝三者，有世所共成聲，謂世俗語所攝；成所引聲者，謂諸聖所說；遍計所執聲者，外道所說。五、言差別攝三者，聖言量所攝聲，即八種聖語——聖，正也——此八種語，不出見聞覺知，該

【English Translation】 English version 『Tongue』 is used to refer to both ultimate truth (勝義, Paramārtha) and conventional truth (世俗, Saṃvṛti). Translating it as 『tongue』 encompasses both its substance and function, based on the usage in the Tang Dynasty. 『Five Aggregates (身, Kāya)』 refers to 『accumulation』 and 『support』. The term 『aggregate』 (積聚) refers to the accumulation of the four great elements (地, 水, 火, 風) and the place where the sense organs rely. The Sanskrit term is 『Kāya』 (迦邪), which translates to 『accumulation』. The root of the body is the support for many dharmas. All the sense organs follow it, pervading and accumulating, hence it is called 『body』. Translating it as 『body』 is appropriate in terms of its substantial meaning, based on the usage in the Tang Dynasty. 『Substance』 is the root. The 『five roots』 mentioned here all have the meaning of birth and increase. Therefore, the eight dharmas that are able to create and are created are taken as the substance, which is the root upon which consciousness relies. 『Six Colors (六色)』 are what the eye can perceive, totaling twenty-five types. These include blue, yellow, red, and white (these four are real); long, short, square, round, coarse, fine, high, and low (these are shapes, which are conceptual); upright, not upright, light, shadow, bright, dark, smoke, dust, clouds, mist, distinct color, surface color, and manifest color of space (these are divisions, which are conceptual). These all indicate the manifestation of location and place, and are the 『color』 of colors. Because it is in opposition to eye consciousness and has the characteristic of being obstructive, it is called 『color』, which is the general name for 『color』. 『Seven Sounds (七聲)』 are created by the four great elements and are what the ear can perceive. There are a total of five causes, encompassing twelve types of sounds. The five causes are: 1. Cause of characteristic: the meaning that the ear root can perceive. This one is general, and the remaining four are specific. 2. Cause of benefit and harm: from this, the first three types of sounds are established, namely: pleasing sound (beneficial), displeasing sound (harmful), and sound that is both contradictory (both). 3. Cause of difference: encompasses the next three types of sounds, namely: sound caused by the great elements that are apprehended (speech, etc.), sound caused by the great elements that are not apprehended (sounds of trees, etc.), and sound caused by both great elements (sounds of hand drums, etc.). 4. Cause of difference in speech: includes three types: sounds commonly established by the world, which are encompassed by conventional language; sounds introduced by accomplishment, which are spoken by the sages; and sounds conceptually grasped, which are spoken by externalists. 5. Cause of difference in language: encompasses three types: sounds encompassed by the authority of the holy word, which are the eight types of holy speech—holy means correct—these eight types of speech do not go beyond seeing, hearing, feeling, and knowing, covering

於六根，以鼻舌身皆覺故，如應答於人，第一見則言見，乃至第四知則言知，若不見言不見，乃至第八不知言不知，斯聖語矣。若第一見言不見，不見言見，乃至第八不知言知，此亦八種非聖言矣。《華嚴鈔》唯十一種，以唯識加響，以成十二，更俟參考。言八香者，乃鼻之所取，可嗅義故。總有六種，謂：好香、惡香、平等香、俱生香、和合香、變易香也。九味者，舌之所取，可嘗義故。有十二種，謂：苦、酸、甘、辛、咸、淡、可意，不可意、俱相違，俱生和合變異也。言十觸者，身之所取，可觸之義，故名為觸。有二十六種，謂：地、水、火、風、輕、重、澀、滑、緩、急、冷、暖、硬、軟、饑、渴、飽、力、劣、悶、癢、粘、老、病、死、瘦、是也。初四乃實，余皆依四大假立。或曰：「余既是假，身識何緣？」曰：「即實緣故，既即實緣，何知輕等五俱意識分別之也。」言法處所攝色者，謂過去無體之法，可緣之義。此有五種，謂：極迥色，依假想觀析所礙色，至極微故，名極迥色。又云：「上見虛空青、黃等色，乃是顯色，若下望之，則此顯色至遠，而為難見故，名極迥色也。」言極略色者，亦假想觀析須彌俱礙之色，至極微處故。又云：「於色上分析長短、形相、粗細，以至極微故。」言俱礙者，乃根

【現代漢語翻譯】現代漢語譯本對於六根（liù gēn，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官），因為鼻、舌、身都能感覺到，就像迴應人一樣，第一種是見到就說見到，乃至第四種是知道就說知道，如果沒見到就說沒見到，乃至第八種是不知就說不知，這是聖人的話語。如果第一種見到卻說沒見到，沒見到卻說見到，乃至第八種不知卻說知道，這也就是八種非聖人的話語。《華嚴鈔》（Huá yán chāo，佛教典籍名）中只有十一種，因為唯識（wéi shí，佛教術語，指唯有意識存在）加上響，就成了十二種，這個需要進一步參考。所說的八香，是鼻子所能獲取的，因為可以嗅聞的緣故。總共有六種，分別是：好香、惡香、平等香、俱生香、和合香、變易香。九味，是舌頭所能獲取的，因為可以品嚐的緣故。有十二種，分別是：苦、酸、甘、辛、咸、淡、可意、不可意、俱相違、俱生、和合、變異。所說的十觸，是身體所能獲取的，因為可以觸控的緣故，所以叫做觸。有二十六種，分別是：地、水、火、風、輕、重、澀、滑、緩、急、冷、暖、硬、軟、饑、渴、飽、力、劣、悶、癢、粘、老、病、死、瘦。前四種是真實的，其餘都是依四大（sì dà，佛教術語，指地、水、火、風四種構成物質世界的元素）假立的。有人問：『其餘既然是虛假的，身識（shēn shí，佛教術語，指身體的意識）憑藉什麼緣由產生？』回答說：『就是憑藉真實的緣由。既然是憑藉真實的緣由，為什麼知道輕等五種都是由意識分別出來的呢？』所說的法處（fǎ chù，佛教術語，指意識的對象）所攝的色，指的是過去沒有實體的法，是可以被意識所緣的。這裡有五種，分別是：極迥色（jí jiǒng sè），通過假想觀想分析所障礙的色，達到極微小的程度，所以叫做極迥色。還有一種說法是：『向上看虛空中青色、黃色等顏色，是顯色（xiǎn sè，佛教術語，指明顯的顏色），如果向下看，那麼這種顯色因為距離遙遠而難以看見，所以叫做極迥色。』所說的極略色（jí lüè sè），也是通過假想觀想分析須彌山（xū mí shān，佛教中的名山）等有障礙的色，達到極微小的程度。還有一種說法是：『在顏色上分析長短、形狀、粗細，以至於極微小的程度。』所說的俱礙（jù ài），是根

【English Translation】 English version Regarding the six roots (liù gēn, Buddhist term referring to the six sense organs: eye, ear, nose, tongue, body, and mind), because the nose, tongue, and body can all perceive, it is like responding to a person. The first is to say 'seeing' when seeing, and so on until the fourth is to say 'knowing' when knowing. If not seeing, say 'not seeing,' and so on until the eighth is to say 'not knowing' when not knowing. These are the words of a sage. If the first is seeing but saying 'not seeing,' not seeing but saying 'seeing,' and so on until the eighth is not knowing but saying 'knowing,' these are also eight kinds of non-sage words. The 'Huayan Chao' (Huá yán chāo, name of a Buddhist text) only has eleven kinds, because 'consciousness-only' (wéi shí, Buddhist term referring to the doctrine that only consciousness exists) is added with sound, it becomes twelve kinds, which requires further reference. The so-called eight fragrances are what the nose can obtain, because they can be smelled. There are six kinds in total, namely: good fragrance, bad fragrance, equal fragrance, co-arising fragrance, combined fragrance, and changing fragrance. The nine tastes are what the tongue can obtain, because they can be tasted. There are twelve kinds, namely: bitter, sour, sweet, spicy, salty, bland, agreeable, disagreeable, mutually contradictory, co-arising, combined, and changing. The so-called ten touches are what the body can obtain, because they can be touched, so they are called touches. There are twenty-six kinds, namely: earth, water, fire, wind, light, heavy, rough, smooth, slow, fast, cold, warm, hard, soft, hunger, thirst, satiety, strength, weakness, dullness, itch, sticky, old age, sickness, death, thinness. The first four are real, and the rest are all provisionally established based on the four great elements (sì dà, Buddhist term referring to the four elements that constitute the material world: earth, water, fire, and wind). Someone asks: 'Since the rest are false, what is the reason for the arising of body consciousness (shēn shí, Buddhist term referring to the consciousness of the body)?' The answer is: 'It is based on the real reason. Since it is based on the real reason, why do we know that the five, such as lightness, are all distinguished by consciousness?' The so-called form contained in the 'dharma realm' (fǎ chù, Buddhist term referring to the object of consciousness) refers to the dharma that has no substance in the past, which can be cognized by consciousness. There are five kinds here, namely: extremely remote form (jí jiǒng sè), through imaginary contemplation and analysis of the form that obstructs, reaching an extremely minute degree, so it is called extremely remote form. Another saying is: 'Looking up at the blue, yellow, and other colors in the void, these are manifest forms (xiǎn sè, Buddhist term referring to obvious colors). If looking down, then these manifest forms are difficult to see because of the distance, so they are called extremely remote forms.' The so-called extremely subtle form (jí lüè sè) is also through imaginary contemplation and analysis of the form that obstructs, such as Mount Sumeru (xū mí shān, a famous mountain in Buddhism), reaching an extremely minute degree. Another saying is: 'Analyzing the length, shape, thickness, and fineness of the form to an extremely minute degree.' The so-called co-obstruction (jù ài) is the root

色等明暗等色，乃所礙也。定果色，謂解脫定，亦魚米肉山威儀身等，亦名定自在所生色。定即禪定，自在所生色，謂菩薩入定所現光明，及見一切色像境界，如入火光定，則有火光發現等。受所引色者，謂律不律儀，殊勝思種所立無表色也。又受即領受，引即引取，如受諸戒品，戒是色法，所受之戒，即受所引色也。遍計所執色者，謂第六識虛妄計度，所變根塵無實作用，故立此名。或謂餘四名色有可擬議，受之所引，何亦名色？蓋從所防發善惡之色，以立名爾。此四全一，少分是假，一分乃實。

第四、心不相應行法，略有二十四種：

此乃色心分位，蓋依前三法一分、一位假立得等之名。以行法有二，此簡非心，所以立其名。此總標章，下乃別列：

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、住，十三、老，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、時，二十一、方，二十二、數，二十三、和合性，二十四、不和合性。

言得者，包獲成就，不失之義，乃色心生起，未滅壞來，此不失之相也。命根者，依業所引，第八種上連持色心、不斷功能，

【現代漢語翻譯】現代漢語譯本色等明暗等色，是所障礙之物。定果色，指的是解脫禪定，也包括魚、米、肉、山、威儀身等，也稱為定自在所生色。定即是禪定，自在所生色，指的是菩薩入定所顯現的光明，以及所見的一切色像境界，比如進入火光定時，就會有火光顯現等。受所引色，指的是律儀和不律儀，殊勝的思種所建立的無表色。另外，受即是領受，引即是引取，比如受持各種戒品，戒是色法，所受持的戒，就是受所引色。遍計所執色，指的是第六識虛妄計度，所變現的根塵沒有實際作用，所以立此名。或者說其餘四種名色有可以擬議之處，受之所引，為何也稱為色？大概是從所防止的引發善惡之色，來立這個名稱。這四種，完全是一種，少部分是假，一部分是真實。

第四、心不相應行法，大概有二十四種：

這是色心分位，大概是依據前面三種法的一部分、一個位置假立得等名稱。因為行法有兩種，這裡簡別不是心，所以立這個名稱。這是總的標明章節，下面是分別列出：

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、住，十三、老，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、時，二十一、方，二十二、數，二十三、和合性，二十四、不和合性。

所說的『得』，包含獲得成就，不失去的含義，是色心生起，未滅壞之前，這種不失去的相狀。命根，是依據業力所牽引，在第八識種子上連線維持色心、不斷的功能。

【English Translation】 English version Colors such as light and darkness are what are obstructed. 'Definite result color' (定果色), refers to the liberation samadhi (解脫定), and also includes fish, rice, meat, mountains, dignified bodies, etc., also known as 'color born from the freedom of samadhi' (定自在所生色). 'Definite' (定) is samadhi, 'color born from freedom' (自在所生色), refers to the light manifested by Bodhisattvas entering samadhi, and all the forms and realms seen, such as entering the 'fire light samadhi' (火光定), then there will be fire light appearing, etc. 'Color drawn by reception' (受所引色), refers to the unmanifested color established by the precepts and non-precepts, and the superior seeds of thought. Furthermore, 'reception' (受) is receiving, 'drawing' (引) is drawing in, such as receiving various precepts, precepts are form, the precepts received are 'color drawn by reception' (受所引色). 'Color grasped by pervasive calculation' (遍計所執色), refers to the sixth consciousness's false calculation, the transformed roots and dusts have no real function, hence this name is established. Or it is said that the other four name-forms are debatable, but why is 'drawn by reception' (受之所引) also called color? It is probably from the color of good and evil that is prevented from arising, that this name is established. These four are completely one, a small part is false, and a part is real.

Fourth, 'non-corresponding formations of mind' (心不相應行法), are roughly twenty-four kinds:

These are divisions of form and mind, roughly based on a part and a position of the previous three dharmas, falsely establishing names such as 'attainment' (得). Because there are two kinds of formations, this distinguishes that it is not mind, hence this name is established. This is a general heading, below are the separate listings:

Attainment (得), 2. Life-force (命根), 3. Commonality of beings (眾同分), 4. Nature of an ordinary being (異生性), 5. Non-thought samadhi (無想定), 6. Cessation samadhi (滅盡定), 7. Reward of non-thought (無想報), 8. Aggregate of names (名身), 9. Aggregate of phrases (句身), 10. Aggregate of letters (文身), 11. Birth (生), 12. Abiding (住), 13. Decay (老), 14. Impermanence (無常), 15. Transformation (流轉), 16. Fixed difference (定異), 17. Correspondence (相應), 18. Swiftness of power (勢速), 19. Sequence (次第), 20. Time (時), 21. Direction (方), 22. Number (數), 23. Harmony (和合性), 24. Disharmony (不和合性).

What is meant by 'attainment' (得), includes the meaning of obtaining achievement, and not losing, it is the aspect of not losing before the arising and non-destruction of form and mind. 'Life-force' (命根), is based on the karma that is drawn, connecting and maintaining form and mind on the eighth consciousness seed, the function of non-cessation.

假立命根耳。眾同分者，類相似故，有人、法之別。人同分者，如天同分、人同分，法同分者，如心同分、色同分等。三乘、五性，依人法類，假立此名。異生性者，二障種上一分功能，令趣類差別不同，云異生性也。無想定者，想等不行，令身安和故，亦名定。或云：「此定想等心聚悉皆不行，而云無想者，想滅為首，謂此外道厭想如病，忻求無想，以為微妙，立此定名。」滅盡定者，令不恒行心、心所滅(六識)，及染第七恒行心聚皆悉滅盡，乃此定相。蓋修無想，則作出離想而滅盡，乃作止息想。又無想唯凡，滅盡唯聖，乃二定之差別也。大抵于厭心種上，遮礙轉識不生功能，立此二定也。言無想報者，由欲界修彼定故，感彼天果，名無想報，乃無想之報(依士釋也)。名身者，能詮自性，單名也；二名已上，方名名身；三名已上，名多名身。乃詮別名之身。句身者，一句名句，二句名身，三句已上，名多句身。單句詮差別，多句則詮別句之身。文身者，文即是字，能為名、句二所依故。如單言斫、單言芻，未有詮表，名之為字。論不言名與多名，舉中以攝廣略也。又云：「帶詮名文，如經書字；不帶詮者，只名字，若字母及等韻類是也。」生者，先無今有。住者，有位暫停。老則住別前後，亦云衰變名老，又

云法非凝然。言無常者，今有後無，死之異名。又諸聖教多合生滅以為無常，蓋生名為有，有非恒有，不如無為，滅名為無。無非恒無，不如兔角，不同彼無為兔角之常，故曰無常。今唯據死而言。流轉者，因果不斷，相續前後。定異者，善惡因果，互相差別。相應者，因果事業，和合而起。或曰：「此之總名不相應行法，今名相應者，何耶？」蓋名不相應者，簡前相應心所而已。此相應者，乃前三法上事業和合之謂，豈相濫乎？勢速者，有為法遊行迅疾飛行運奔，皆此所攝。次第者，編列有敘，令不紊亂，尊卑上下，左右前後，有規矩者，皆此攝也。時者，過、現、未來，成、住、壞、空，四季三際，年月日夜，六時十二，隨方制立，故名為時。方者，色處分齊，人法所依，或十方上下，六合四極，亦隨所制。數者，度量諸法之名，或一十百千，至不可轉也。言和合性者，謂于諸法不相乖反。不和合性者，謂于諸法相乖反故。前如相順因，此如相違因。或曰：「此二十四，於前三分位，則以何法，目前何位？」大略而言，命根一法，唯心分位，第八心種上，連持功能故。異生性一，唯所分位，二障種上令別功能故。二無心定，無想、異熟，乃王所上假，王所滅已名無想等。餘十九種通色及心與心所法，三上假立，如

【現代漢語翻譯】現代漢語譯本云法並非凝固不變的。『無常』這個詞，是指事物今有而後無，是『死亡』的另一種說法。而且，許多聖賢的教義都將『生滅』結合起來作為『無常』的解釋，因為『生』可以稱為『有』，但『有』並非恒常存在，不如『無為』的狀態；『滅』可以稱為『無』，但『無』也並非恒常為『無』，不如『兔角』（比喻不存在的事物）。這不同於『無為』和『兔角』的恒常不變，所以稱為『無常』。這裡僅就『死亡』而言。『流轉』是指因果相續不斷，前後相連。『定異』是指善惡因果之間，互相存在差別。『相應』是指因果事業，和合而生起。有人問：『這些總稱為不相應行法，現在稱為相應，是什麼原因呢？』這是因為『不相應』是爲了區別於前面相應的『心所』。這裡的『相應』，是指前面三種法上的事業和合，怎麼會混淆呢？『勢速』是指有為法迅速飛行運轉，都包含在此。『次第』是指編列有序，使不紊亂，尊卑上下，左右前後，有規矩的，都包含在此。『時』是指過去、現在、未來，成、住、壞、空，四季三際，年月日夜，六時十二時辰，隨地方而制定的，所以稱為『時』。『方』是指色處的界限，人法所依賴的處所，或者指十方上下，六合四極，也是隨所制定的。『數』是指度量諸法的名稱，或者指一、十、百、千，直到不可計數。『和合性』是指諸法之間不相互違背。『不和合性』是指諸法之間相互違背。前者如相順的因，後者如相違的因。有人問：『這二十四種法，在前面的三分位中，以什麼法對應哪個分位呢？』大致來說，『命根』這一法，只屬於『心』的分位，因為在第八識（Alaya-vijnana）的心種上，具有連持的功能。『異生性』這一法，只屬於『所』的分位，因為在二障（煩惱障和所知障）的種子之上，具有使之區別的功能。『二無心定』，即『無想定』和『滅盡定』，是依附於『王』（心王）和『所』（心所）而假立的，在『王』和『所』滅盡之後，就稱為『無想定』等。其餘十九種法，通於色法、心法和心所法，在三者之上假立，例如...

【English Translation】 English version The nature of phenomena is not fixed. 'Impermanence' refers to the state of having something now and then not having it later, another name for 'death'. Moreover, many teachings of the sages combine 'birth and death' to explain 'impermanence', because 'birth' can be called 'existence', but 'existence' is not constant, not as good as the state of 'non-action' (Nirvana); 'cessation' can be called 'non-existence', but 'non-existence' is also not constantly 'non-existent', not like 'rabbit horns' (an analogy for something that does not exist). This is different from the constant unchanging nature of 'non-action' and 'rabbit horns', so it is called 'impermanence'. Here, it refers only to 'death'. 'Transformation' (flow) refers to the continuous succession of cause and effect, linked one after another. 'Difference' refers to the mutual differences between good and evil causes and effects. 'Correspondence' refers to the arising of cause and effect in harmony. Someone asks: 'These are generally called non-associated formations (non-associated with mind), why are they now called associated?'. This is because 'non-associated' is to distinguish it from the previously associated 'mental factors'. This 'correspondence' refers to the harmonious combination of activities on the previous three types of phenomena, how can they be confused? 'Speed' refers to the rapid flight and movement of conditioned phenomena, all included here. 'Order' refers to arrangement with sequence, so as not to be disordered, the hierarchy of high and low, left and right, front and back, those with rules, are all included here. 'Time' refers to the past, present, and future, formation, duration, decay, and emptiness, the three seasons of the year, days and nights, the six periods of the day, and the twelve hours, established according to the location, so it is called 'time'. 'Direction' refers to the boundaries of form, the place where people and phenomena rely, or the ten directions (the four cardinal directions, the four intermediate directions, plus up and down), the six unions (the four cardinal directions, plus up and down), and the four extremes, also established according to what is determined. 'Number' refers to the name for measuring all phenomena, or one, ten, hundred, thousand, up to the point of being uncountable. 'Harmony' refers to the non-contradiction between phenomena. 'Disharmony' refers to the mutual contradiction between phenomena. The former is like a cause that agrees, the latter is like a cause that disagrees. Someone asks: 'Which of these twenty-four dharmas corresponds to which of the previous three divisions?' Generally speaking, 'life force' (jivitendriya) is only in the division of 'mind', because it has the function of connecting and holding on the seed of the eighth consciousness (Alaya-vijnana). 'Otherness' (prthagjanatva) is only in the division of 'object', because it has the function of distinguishing on the seeds of the two obscurations (kleshavarana and jneyavarana). The 'two non-mind samadhis', namely 'non-perception samadhi' (asamjnasamadhi) and 'cessation samadhi' (nirodhasamapatti), are provisionally established based on the 'king' (mind) and 'object' (mental factors), and after the 'king' and 'object' are extinguished, they are called 'non-perception samadhi' and so on. The remaining nineteen dharmas are common to form, mind, and mental factors, and are provisionally established on the three, such as...

眾同分乃色同分、心同分、所同分。又如勢速，乃是色、心、心所，遷滅不停故。又如定異色，不是心、心不是所，善因惡果定不互感等。余仿此說。

第五、無為法者，略有六種：

此標章，下別列。

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。

言無為者，是前四位真實之性，故云識實性也。以六位心所則識之相應，十一色法乃識之所緣，不相應行即識之分位，識是其體，是故總云識實性也，而有六種。謂之無為者，為，作也。以前九十四種乃生滅之法，皆有造作，故屬有為。今此六法，寂寞沖虛，湛然常住，無所造作，故曰無為。言虛空無為者，謂于真諦離諸障礙，猶如虛空，豁虛離礙，從喻得名。下五無為，義仿此說。擇滅者，擇謂揀擇，滅謂斷滅，由無漏智，斷諸障染，所顯真理，立斯名焉。非擇滅者，一真法界，本性清凈，不由擇力，斷滅所顯；或有為法，緣闕不生，所顯真理。以上二義，故立此名。不動者，以第四禪離前三定，出於三災、八患，無喜樂等動搖身心所顯真理，此從能顯彰名，故曰不動。想受滅者，無所有處想受不行所顯真理，立此名爾。真如者，理非妄倒，故名真如，真簡于妄，如簡于倒，遍計、依他

【現代漢語翻譯】現代漢語譯本眾同分是色同分（指在顏色上的相似性）、心同分（指在心理上的相似性）、所同分（指在所處環境上的相似性）。又如『勢速』，指的是色法、心法、心所法，遷流滅壞不停留的緣故。又如『定異色』，不是心法，心法也不是心所法，善因惡果必定不會互相感應等等。其餘的可以仿照這個說法來理解。

第五、無為法，大致有六種：

這是標明綱要，下面分別列出。

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。

所說的『無為』，是前面四種法位的真實體性，所以說是『識的真實體性』。因為六位心所法是識的相應法，十一種色法是識的所緣境，不相應行法是識的分位，識是它們的本體，所以總的來說是『識的真實體性』，而有六種。稱之為『無為』，『為』，是作為的意思。因為前面的九十四種法是生滅之法，都有造作，所以屬於有為法。現在這六種法，寂靜空虛，澄澈常住，沒有造作，所以叫做無為法。所說的『虛空無為』，指的是在真諦中遠離各種障礙，猶如虛空，空曠虛豁，沒有阻礙，從比喻而得名。下面的五種無為法，意義可以仿照這個說法來理解。『擇滅』，『擇』是揀擇，『滅』是斷滅，由無漏智慧，斷除各種障礙和染污，所顯現的真理，因此建立這個名稱。『非擇滅』，一真法界，本性清凈，不是通過揀擇的力量，斷滅所顯現的；或者是有為法，因緣缺失而不產生，所顯現的真理。以上兩種含義，所以建立這個名稱。『不動滅』，因為第四禪遠離前三種禪定，超出三災八患，沒有喜樂等動搖身心的狀態，所顯現的真理，這是從能顯現的方面來命名，所以叫做『不動』。『想受滅』，在無所有處，想和受不行，所顯現的真理，因此建立這個名稱。『真如』，理體不是虛妄顛倒的，所以叫做『真如』，『真』是簡別于虛妄，『如』是簡別于顛倒，遍計所執性、依他起性

【English Translation】 English version 'Sameness of beings' refers to sameness in color (色同分), sameness in mind (心同分), and sameness in environment (所同分). Furthermore, 'the speed of momentum' (勢速) refers to the impermanent and ceaseless arising and passing away of form (色), mind (心), and mental functions (心所). Also, 'fixed difference in form' (定異色) is not mind (心), and mind is not mental functions (心所); good causes and bad effects are definitely not mutually interactive, and so on. The rest can be understood by analogy.

Fifth, 'unconditioned dharmas' (無為法) are roughly of six types:

This is the heading, and the following lists them separately.

Unconditioned space (虛空無為), 2. Cessation through discrimination (擇滅無為), 3. Cessation not through discrimination (非擇滅無為), 4. Unmoving cessation (不動滅無為), 5. Cessation of perception and sensation (想受滅無為), 6. Suchness (真如無為).

The term 'unconditioned' (無為) refers to the true nature of the previous four categories, hence it is said to be 'the true nature of consciousness' (識實性). Because the six mental functions (心所) are associated with consciousness (識), the eleven forms (色法) are the objects of consciousness, and non-associated formations (不相應行) are the aspects of consciousness, with consciousness being their substance, it is generally said to be 'the true nature of consciousness,' and there are six types. It is called 'unconditioned' because 'conditioned' (為) means 'to make' or 'to do.' The previous ninety-four types of dharmas are subject to arising and ceasing, and all involve creation, thus belonging to the conditioned. These six dharmas are tranquil and empty, clear and permanent, without any creation, hence they are called unconditioned. 'Unconditioned space' (虛空無為) refers to being free from all obstacles in the ultimate truth (真諦), like space, open and unobstructed, named after the analogy. The meaning of the following five unconditioned dharmas can be understood by analogy. 'Cessation through discrimination' (擇滅) means 'discrimination' (擇) is selection, and 'cessation' (滅) is cutting off. It is the truth revealed by the non-outflow wisdom (無漏智) that cuts off all obstacles and defilements, hence this name is established. 'Cessation not through discrimination' (非擇滅) refers to the one true dharma realm (一真法界), whose inherent nature is pure, not revealed by the power of discrimination and cutting off; or it refers to the truth revealed when conditioned dharmas (有為法) do not arise due to the lack of conditions. For the above two meanings, this name is established. 'Unmoving cessation' (不動滅) refers to the truth revealed by the fourth dhyana (第四禪), which is free from the previous three dhyanas, beyond the three calamities and eight sufferings, and without the agitation of body and mind caused by joy and pleasure, etc. This is named from the aspect of what can reveal it, hence it is called 'unmoving.' 'Cessation of perception and sensation' (想受滅) refers to the truth revealed when perception and sensation do not function in the realm of nothingness (無所有處), hence this name is established. 'Suchness' (真如) refers to the principle that is not false or inverted, hence it is called 'Suchness.' 'True' (真) distinguishes it from falsehood, and 'Such' (如) distinguishes it from inversion, the nature of the completely conceptualized (遍計), the dependent nature (依他)

，如次應知。又曰：「真如者，顯實常義，真即是如，如即無為。」上自一切法下至此，乃明百法，以答初何等一切法之問畢矣！此下大分明二無我，以答次問也。

言無我者，略有二種：

此標章，下別列。

一、補特伽羅無我，

梵言補特伽羅，唐言數取趣，謂諸有情數數起惑造業，即為能取(因也)，當來五趣，名為所取(果也)，雖複數數起惑造業，五趣輪轉，都無主宰實自在用，故言無我。乃補特伽羅，即無我矣。此所無即我，是為我空也。彼凡夫等，皆執心外實有諸法，又執此法有實主宰，此說為無，無即彼空，無別體也。

二，法無我。

言法者，軌持之義，謂諸法體，雖復任持，軌生物解，亦無勝性實自在用故。言法無我，法即無我，應云法無法，從能依說，故云法無我。《瑜伽》九十三云：「複次一切無我，無有差別，總名為空，謂補特伽羅無我，及法無我。補特伽羅無我者，離一切緣生行外別有實我不可得故。法無我者，謂一切緣生諸行性非實我，是無常故。如是二種，略攝為一(雙證二無我理)。彼處(指《毗曇》)說此名為大空。」又云：「我之執者，心得境名。」又云：「二執者，我狹法寬，蓋人有迷人必迷法者，迷法未必迷人故。」能持自體者為

【現代漢語翻譯】現代漢語譯本：如上所述，應該這樣理解。又說：『真如，是顯現真實恒常的意義，真就是如，如就是無為。』以上從『一切法』到這裡，是說明百法，用來回答最初『何等為一切法』的問題完畢！這以下大部分是闡明二無我，用來回答第二個問題。說到無我，大致有兩種：這是標明綱要，下面分別列出。一、補特伽羅無我（補特伽羅：梵語，意為『數取趣』，指眾生不斷地生起迷惑造作惡業）：梵語補特伽羅（Pudgala），漢語翻譯為數取趣，意思是說各種有情眾生屢次生起迷惑造作惡業，這就是能取（因），將來感得五趣輪迴的果報，名為所取（果）。雖然屢次生起迷惑造作惡業，在五趣中輪轉，卻沒有主宰的、真實的、自在的作用，所以說無我。就是說補特伽羅，就是無我。這所無的即是我，這就是我空。那些凡夫等等，都執著心外實有諸法，又執著這些法有真實的主宰，這裡說為無，無就是彼空，沒有別的實體。二、法無我。說到法，是軌範和保持的意思，意思是說諸法的體性，雖然能夠任持，軌範產生知解，也沒有殊勝的自性，真實的自在作用。所以說法無我，法就是無我，應該說成法無法，從能依的角度來說，所以說成法無我。《瑜伽師地論》第九十三卷說：『其次，一切無我，沒有差別，總稱為空，就是補特伽羅無我，以及法無我。補特伽羅無我，是指離開一切緣生之行外，別有實我不可得的緣故。法無我，是指一切緣生諸行的自性不是實我，是無常的緣故。』這兩種，概括為一（雙重證明二無我的道理）。那裡（指《毗曇》）說這名為大空。』又說：『我之執著，是心得到境界的名稱。』又說：『二執，我狹法寬，大概是人有迷惑人必定迷惑法，迷惑法未必迷惑人的緣故。』能夠保持自身體性的是

【English Translation】 English version: As it should be known accordingly. It also says: 'Tathata (真如), manifests the meaning of reality and permanence; 'true' is 'as it is,' and 'as it is' is non-action (無為).' From 'all dharmas (一切法)' above to here, it explains the hundred dharmas (百法), answering the initial question of 'What are all dharmas?' completely! The following part mainly clarifies the two kinds of no-self (二無我), answering the second question. Speaking of no-self, there are roughly two types: This marks the outline, and the following lists them separately. First, the no-self of Pudgala (補特伽羅) (Pudgala: Sanskrit, meaning 'one who repeatedly takes rebirth,' referring to sentient beings constantly generating delusion and creating karma): The Sanskrit word Pudgala (補特伽羅), translated into Chinese as 'one who repeatedly takes rebirth' (數取趣), means that various sentient beings repeatedly generate delusion and create karma, which is the 'taker' (能取) (cause), and in the future, they will experience the retribution of the five realms of existence (五趣), called the 'taken' (所取) (effect). Although they repeatedly generate delusion and create karma, and revolve in the five realms, there is no dominating, real, and independent function, so it is said to be no-self. That is to say, Pudgala is no-self. What is absent is the 'self,' which is the emptiness of self (我空). Those ordinary people, etc., all cling to the belief that there are real dharmas outside the mind, and they also cling to the belief that these dharmas have a real master. Here it is said to be 'no,' and 'no' is that emptiness, without a separate entity. Second, the no-self of Dharma (法). Speaking of Dharma, it means norm and upholding, meaning that the nature of all dharmas, although able to uphold and normatively produce understanding, also does not have a superior nature or a real independent function. Therefore, it is said to be the no-self of Dharma, Dharma is no-self, it should be said that Dharma is no Dharma, speaking from the perspective of what is relied upon, so it is said to be the no-self of Dharma. The ninety-third volume of the Yogacarabhumi-sastra (瑜伽師地論) says: 'Furthermore, all no-self is without difference, and is generally called emptiness, which is the no-self of Pudgala, and the no-self of Dharma. The no-self of Pudgala refers to the fact that apart from all conditioned actions, a separate real self cannot be obtained. The no-self of Dharma refers to the fact that the nature of all conditioned actions is not a real self, because it is impermanent.' These two types are summarized as one (doubly proving the principle of two no-selves). There (referring to the Abhidharma (毗曇)) it is said that this is called great emptiness.' It also says: 'The clinging to self is the name of the mind obtaining an object.' It also says: 'The two clingings, self is narrow and Dharma is broad, probably because people who are deluded about people must be deluded about Dharma, but those who are deluded about Dharma are not necessarily deluded about people.' What can maintain its own nature is

法，有常一用者為人，如二乘我執已斷，法執猶存，則其淺深寬狹可見矣。蓋我法者，不出世間及聖教二種我法，謂世間人執我法，無體隨情，名世間假。聖教我法者，有體強設，名之為假。故二皆為假，故無我法也。

大乘百法明門論解卷下

修補大乘百法明門論後序

百法者，散於群經，具于《瑜伽論》，至世親師始出之以成論，乃逗機之教也。蓋教為機設，機之色心優劣，暨年數之賒促不齊，致使聖賢施教廣略有異，而大旨無殊焉。然而《瑜伽》總百軸，而於初三軸，翻覆展演六百六十餘法，奚翅二萬言；而此論僅一紙，言不滿五百，而該括無遺，則詞甚簡而義愈備，文不華而理愈精，至於入道之門、修斷之序、染凈理事之交陳，則充然大備。於斯非具四無礙辯、大總持門者，其能與於是乎？

嗟夫大賢憫物心切，務使人易知易從，而吾人為法者，固不可不知也，至於森然而諸法章，泯然而二我盡，則三乘聖賢之位可階矣。逗機之教，豈加於是哉？

或曰：「聖凡天淵，恐不易致，若子之言，不幾於大而無返乎？」

曰：「予以聖賢之語，原聖賢之道為言耳！」聖賢之道，由性而行之者也！聖賢乃盡夫性，凡愚乃具夫性，究盡具之分雖殊，而察盡具之性無異。性既均而不

【現代漢語翻譯】現代漢語譯本：關於『法』，有一種執著是人們常用的。例如，二乘（指聲聞乘和緣覺乘）修行者雖然斷除了『我執』（認為有一個真實的自我存在的執著），但仍然存在『法執』（對佛法的概念和形式的執著），那麼這種執著的深淺和寬窄就可以看出來了。所謂『我』和『法』，不出世間和我所教導的聖教這兩種。世間人執著于『我』和『法』，沒有固定的實體，隨著情感而變化，這被稱為『世間假』。聖教中的『我』和『法』，有其本體但被強行設定，這被稱為『假』。所以，兩者都是虛假的，因此沒有真實的『我』和『法』。

《大乘百法明門論解卷下》

《修補大乘百法明門論後序》

『百法』散見於各種經典，完整地記載於《瑜伽師地論》中。世親（Vasubandhu）論師最初將它們整理出來，形成了這部論著，這是一種應機的教法。教法是為根機而設的，眾生的色心（物質和精神）的優劣，以及修行時間的長短不一，導致聖賢施教的廣略有所不同，但其主要宗旨沒有區別。然而，《瑜伽師地論》總共一百卷，僅在最初的三卷中，就反覆闡述了六百六十多種法，差不多有兩萬多字；而這部《百法明門論》只有一頁紙，不到五百字，卻概括無遺，那麼它的文字非常簡練而意義更加完備，文辭不華麗而道理更加精深，至於入道的門徑、修行的次第、染污和清凈的理事的交替陳述，則充分完備。對於這部論著，如果不是具備四無礙辯才（義無礙、法無礙、詞無礙、樂說無礙）和大總持門（能夠總攝憶持一切法門），又怎麼能夠勝任呢？

唉！大賢菩薩悲憫眾生之心非常懇切，務必使人們容易理解和遵循，而我們這些學法的人，本來就不能不知道這些。至於森然羅列的諸法章節，以及泯然消失的二我（人我執和法我執），那麼三乘（聲聞乘、緣覺乘、菩薩乘）聖賢的果位就可以逐步達到了。應機的教法，難道還有比這更好的嗎？

有人問：『聖人和凡人之間的差距如同天淵，恐怕不容易達到，如果像您所說的，豈不是過於誇大而不切實際嗎？』

我回答說：『我用聖賢的語言，探求聖賢的道理來說話罷了！』聖賢的道理，是由本性而行出來的！聖賢能夠完全發揮本性，凡夫愚人也具備本性，探究完全發揮和具備的區分雖然不同，但考察完全發揮和具備的本性沒有差異。本性既然相同而不 English version: Regarding 『Dharma』 (法, the teachings of Buddhism), there is an attachment that people commonly use. For example, although practitioners of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) have severed 『self-attachment』 (我執, the attachment to the belief in a real self), they still possess 『Dharma-attachment』 (法執, attachment to the concepts and forms of the Dharma), then the depth and breadth of this attachment can be seen. What is called 『self』 and 『Dharma』 does not go beyond the two types of 『self』 and 『Dharma』 in the world and in the sacred teachings I teach. Worldly people are attached to 『self』 and 『Dharma』, without a fixed substance, changing with emotions, which is called 『worldly falsity』 (世間假). The 『self』 and 『Dharma』 in the sacred teachings have their own substance but are forcibly established, which is called 『falsity』 (假). Therefore, both are false, so there is no real 『self』 and 『Dharma』.

《Commentary on the Treatise on the Door to Understanding the Hundred Dharmas of the Mahāyāna, Volume 2》 (大乘百法明門論解卷下)

《Postface to the Revised Treatise on the Door to Understanding the Hundred Dharmas of the Mahāyāna》 (修補大乘百法明門論後序)

The 『Hundred Dharmas』 (百法) are scattered throughout various scriptures and fully recorded in the 《Yogācārabhūmi-śāstra》 (瑜伽論). The teacher Vasubandhu (世親) initially organized them to form this treatise, which is a teaching that suits the capacity of the audience. Teachings are established for the capacities of beings, and the superiority or inferiority of beings' mind and matter (色心), as well as the unevenness of the length of time for practice, cause the sages to teach with different breadth and brevity, but their main purpose is no different. However, the 《Yogācārabhūmi-śāstra》 has a total of one hundred fascicles, and in the first three fascicles alone, it repeatedly elaborates on more than six hundred and sixty dharmas, with nearly twenty thousand words; while this 《Treatise on the Door to Understanding the Hundred Dharmas》 is only one page long, with less than five hundred words, yet it encompasses everything without omission, then its words are very concise and its meaning is even more complete, its writing is not flowery but its reasoning is even more profound, as for the path to enlightenment, the order of practice, and the alternating presentation of defiled and pure principles, it is fully complete. Regarding this treatise, if one does not possess the four unimpeded eloquence (四無礙辯, eloquence in meaning, Dharma, language, and joyful exposition) and the great gate of total retention (大總持門, the ability to comprehensively retain all Dharma gates), how can one be competent?

Alas! The great virtuous Bodhisattvas have a very earnest heart of compassion for sentient beings, and strive to make it easy for people to understand and follow, and we who study the Dharma should not be ignorant of these things. As for the clearly arranged chapters of the dharmas, and the completely extinguished two selves (二我, the attachment to the self of persons and the attachment to the self of dharmas), then the positions of the sages of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can be gradually attained. Is there any teaching that suits the capacity of the audience better than this?

Someone asked: 『The difference between sages and ordinary people is like heaven and earth, and I am afraid it is not easy to achieve. If it is as you say, wouldn't it be too exaggerated and impractical?』

I replied: 『I am using the words of the sages to explore the principles of the sages!』 The principles of the sages are acted out from their nature! Sages can fully develop their nature, and ordinary fools also possess nature. Although the distinction between fully developing and possessing is different, examining the nature of fully developing and possessing is no different. Since nature is the same and not

【English Translation】 English version: Regarding 『Dharma』 (法, the teachings of Buddhism), there is an attachment that people commonly use. For example, although practitioners of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) have severed 『self-attachment』 (我執, the attachment to the belief in a real self), they still possess 『Dharma-attachment』 (法執, attachment to the concepts and forms of the Dharma), then the depth and breadth of this attachment can be seen. What is called 『self』 and 『Dharma』 does not go beyond the two types of 『self』 and 『Dharma』 in the world and in the sacred teachings I teach. Worldly people are attached to 『self』 and 『Dharma』, without a fixed substance, changing with emotions, which is called 『worldly falsity』 (世間假). The 『self』 and 『Dharma』 in the sacred teachings have their own substance but are forcibly established, which is called 『falsity』 (假). Therefore, both are false, so there is no real 『self』 and 『Dharma』.

《Commentary on the Treatise on the Door to Understanding the Hundred Dharmas of the Mahāyāna, Volume 2》 (大乘百法明門論解卷下)

《Postface to the Revised Treatise on the Door to Understanding the Hundred Dharmas of the Mahāyāna》 (修補大乘百法明門論後序)

The 『Hundred Dharmas』 (百法) are scattered throughout various scriptures and fully recorded in the 《Yogācārabhūmi-śāstra》 (瑜伽論). The teacher Vasubandhu (世親) initially organized them to form this treatise, which is a teaching that suits the capacity of the audience. Teachings are established for the capacities of beings, and the superiority or inferiority of beings' mind and matter (色心), as well as the unevenness of the length of time for practice, cause the sages to teach with different breadth and brevity, but their main purpose is no different. However, the 《Yogācārabhūmi-śāstra》 has a total of one hundred fascicles, and in the first three fascicles alone, it repeatedly elaborates on more than six hundred and sixty dharmas, with nearly twenty thousand words; while this 《Treatise on the Door to Understanding the Hundred Dharmas》 is only one page long, with less than five hundred words, yet it encompasses everything without omission, then its words are very concise and its meaning is even more complete, its writing is not flowery but its reasoning is even more profound, as for the path to enlightenment, the order of practice, and the alternating presentation of defiled and pure principles, it is fully complete. Regarding this treatise, if one does not possess the four unimpeded eloquence (四無礙辯, eloquence in meaning, Dharma, language, and joyful exposition) and the great gate of total retention (大總持門, the ability to comprehensively retain all Dharma gates), how can one be competent?

Alas! The great virtuous Bodhisattvas have a very earnest heart of compassion for sentient beings, and strive to make it easy for people to understand and follow, and we who study the Dharma should not be ignorant of these things. As for the clearly arranged chapters of the dharmas, and the completely extinguished two selves (二我, the attachment to the self of persons and the attachment to the self of dharmas), then the positions of the sages of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can be gradually attained. Is there any teaching that suits the capacity of the audience better than this?

Someone asked: 『The difference between sages and ordinary people is like heaven and earth, and I am afraid it is not easy to achieve. If it is as you say, wouldn't it be too exaggerated and impractical?』

I replied: 『I am using the words of the sages to explore the principles of the sages!』 The principles of the sages are acted out from their nature! Sages can fully develop their nature, and ordinary fools also possess nature. Although the distinction between fully developing and possessing is different, examining the nature of fully developing and possessing is no different. Since nature is the same and not

以道責己責人者，彼己皆欺也。欺己之罪小，欺人之罪大，欺人之罪，又不若欺后多人之罪為尤大。后之人視前人，茍簡為說鈴而展轉相襲，是使後人復欺後人也。若是則聖賢二利之道而不化為名言章句者幾希！嗚呼！予寧冒大言之罪，而避欺人之罪，欲其無罪又何逃乎？

按此論注，脫略訛謬大甚，茲略為補正，自備觀覽，適信官張君杰見而請置諸木，予嘉其篤於樂善，故從而書于紙尾也。

正德辛未歲正月既望普泰書于飛虹官舍

【現代漢語翻譯】現代漢語譯本：以道義來責備自己和責備別人的人，他和別人都是在互相欺騙。欺騙自己的罪過小，欺騙別人的罪過大，欺騙別人的罪過，又不如欺騙後世更多人的罪過更大。後世的人看待前人，如果把簡略的說法當作鈴鐺一樣輾轉相傳，這是讓後人又欺騙後人啊。如果這樣，那麼聖賢利己利人的道理而不轉化為名言章句的就很少了！唉！我寧願冒著說大話的罪過，而避免欺騙別人的罪過，想要沒有罪過又怎麼能逃避呢？

按此評論和註解，脫漏和錯誤非常嚴重，現在稍微加以補充和改正，自己準備觀看和瀏覽，恰好信官張君杰看見了，請求把它刻在木板上，我讚賞他忠厚於樂善好施，所以就順從他寫在紙的末尾。

正德辛未年正月十六日普泰書于飛虹官舍

【English Translation】 English version: Those who use the Dao (the Way) to blame themselves and others are deceiving both themselves and others. The sin of deceiving oneself is small, the sin of deceiving others is great, and the sin of deceiving others is not as great as the sin of deceiving many people in later generations. If later generations regard the simple explanations of former people as bells to be passed on and repeated, then they are causing later generations to deceive later generations. If this is the case, then there will be very few of the sages' and worthies' principles of benefiting oneself and others that are not transformed into famous sayings and chapters! Alas! I would rather risk the sin of speaking grandly than avoid the sin of deceiving others. How can I escape sin if I want to be without sin?

According to this commentary and annotation, the omissions and errors are very serious. Now I will slightly supplement and correct it for my own viewing and browsing. It happened that the faithful official Zhang Junjie saw it and requested that it be engraved on wood. I praised his devotion to benevolence and charity, so I followed his request and wrote it at the end of the paper.

Written by Putai on the sixteenth day of the first month of the Xinwei year of the Zhengde reign at the Feihong official residence.