T44n1837_大乘百法明門論疏

大正藏第 44 冊 No. 1837 大乘百法明門論疏

No. 1837 [cf. No. 1614]

大乘百法明門論疏捲上

大慈恩寺沙門大乘光撰

將欲造文，略以三門分別：第一、明造論意，第二、釋題目，第三、隨文解釋。

第一、明造論意者，尋夫三界有情，五趣漂溺，循環不息，輪迴無替者，莫不以斷常空有紛糾於懷，所以菩薩降生垂範利物，為除空有兩執，故開空有二門，前明百法有體，為遣執空，后明人法二空，為除有見。所以有體，世諦非無，所以言空，真諦何有？隨病說藥，病息藥亡，執藥成病，悟病成藥，非空非有，即有即空，既絕百非，又亡四句。然因詮顯旨，故假論以明，既不說而說，亦聽無所聽，論之興也，其在茲乎！此即第一明造論意。

第二釋題目，言《大乘百法明門論》本事分中略錄名數者，大是遮小得名，乘以運載為義。此言大乘，遮詮立號，非是直詮。言遮詮者，簡小乘故，名曰遮詮。十十名百，廣如后釋。持自性故，名之為法。明者是慧，與明為門，故曰明門。問答往還，稱之為論。言〈本事分〉中者，即《百法明門論．本事分》中也。〈本事分〉中文繁浩博，此論文略故言略錄，非義略也。目召諸法，稱之曰名

，一十百千名之為數，故言《大乘百法明門論．本事分》中略錄名數。此即第二釋其題目。

第三隨文解釋者，就此文中，義別不同，分為三段：第一、引經標宗，第二、尋經起問，第三、依問為通。

論云：「如世尊言：『一切法無我』」者。

解云：「此初第一、引經標宗，明法無我。如佛世尊諸經，皆說一切法中都無有我。故今舉教標以為宗。」

論云：「何等一切法？云何為無我」者。

解云：「自下第二、依經起問。既引聖言『諸法無我』，未知何者是一切法？云何為無我？」

論云：「一切法等」者。

解云：「自下第三、依問為通。就答文中有二，初答前問，第二、言無我者以下答后問。此言一切法者，略有五種等者，此答初問。就初答中有三：第一、牒前問舉數列名，第二、廢立五法前後次第，第三、別釋五法。就初有二：一、舉數，二、列名，此即第一、牒章舉數。」

論云：「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」者。

此即第二、列五法名。

論云：「一切最勝故」者。

解云：「自下第二、廢立五法前後次第。

「問：『何故第一明其心法？』

「一切法中，

【現代漢語翻譯】 現代漢語譯本：一、十、百、千被稱為數，所以說《大乘百法明門論·本事分》中略微收錄了名數。這是第二點解釋題目的含義。

第三，隨文解釋，就本文而言，根據意義的不同，分為三個部分：第一，引經標宗；第二，尋經起問；第三，依問為通。

論中說：『如世尊言：一切法無我』。

解釋說：『這是第一部分，引經標宗，闡明法無我。如佛世尊在各種經典中都說一切法中都沒有我。所以現在引用教義來標明宗義。』

論中說：『何等一切法？云何為無我？』

解釋說：『下面是第二部分，依據經典提出問題。既然引用聖言「諸法無我」，那麼不知道什麼是「一切法」？又該如何理解「無我」？』

論中說：『一切法等』。

解釋說：『下面是第三部分，依據問題進行解答。在回答的內容中有兩點，首先回答前面的問題，其次，「言無我者」以下回答後面的問題。這裡說「一切法者」，大概有五種等等，這是回答最初的問題。在最初的回答中又有三點：第一，依照前面的問題，列舉數目和名稱；第二，關於建立和廢除五法的先後次序；第三，分別解釋五法。在最初的部分中有兩點：第一，列舉數目；第二，列出名稱，這也就是第一點，依照章節列舉數目。』

論中說：『一者、心法（Citta-dharma，心法），二者、心所有法（Caitasika-dharma，心所有法），三者、色法（Rūpa-dharma，色法），四者、心不相應行法（Citta-viprayukta-saṃskāra-dharma，心不相應行法），五者、無為法（Asaṃskṛta-dharma，無為法）。』

這就是第二點，列出五法的名稱。

論中說：『一切最勝故』。

解釋說：『下面是第二部分，關於建立和廢除五法的先後次序。

『問：何故第一明其心法？』

『一切法中，

【English Translation】 English version: The numbers one, ten, hundred, and thousand are called numbers, hence the Mahāyāna-śatadharma-prakāśamukha-śāstra (Treatise on the Hundred Dharmas, Clarifying the Gateway to the Great Vehicle) briefly records numerical terms in its section on fundamental matters. This is the second explanation of the title's meaning.

Third, the explanation follows the text, and according to the different meanings in this text, it is divided into three sections: first, citing scriptures to establish the doctrine; second, inquiring based on the scriptures; third, providing explanations based on the questions.

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

The explanation says: 'This is the first part, citing scriptures to establish the doctrine, clarifying the absence of self in dharmas. As the Buddha, the World Honored One, in various scriptures, all say that there is no self in all dharmas. Therefore, now we cite the teachings to establish it as the doctrine.'

The treatise says: 'What are all dharmas? How is it that there is no self?'

The explanation says: 'Below is the second part, raising questions based on the scriptures. Since the sacred words 'all dharmas are without self' are cited, it is not known what 'all dharmas' are? And how is 'no self' understood?'

The treatise says: 'All dharmas, etc.'

The explanation says: 'Below is the third part, providing explanations based on the questions. In the answer, there are two points: first, answering the previous question; second, 'speaking of no self' below answers the latter question. Here it says 'all dharmas', there are roughly five kinds, etc., this answers the initial question. In the initial answer, there are three points: first, according to the previous question, listing the numbers and names; second, regarding the order of establishing and abolishing the five dharmas; third, separately explaining the five dharmas. In the initial part, there are two points: first, listing the numbers; second, listing the names, which is the first point, listing the numbers according to the chapter.'

The treatise says: 'First, Citta-dharma (心法, mind-dharma), second, Caitasika-dharma (心所有法, mental properties-dharma), third, Rūpa-dharma (色法, form-dharma), fourth, Citta-viprayukta-saṃskāra-dharma (心不相應行法, mind-independent formations-dharma), fifth, Asaṃskṛta-dharma (無為法, unconditioned-dharma).'

This is the second point, listing the names of the five dharmas.

The treatise says: 'Because all are supreme.'

The explanation says: 'Below is the second part, regarding the order of establishing and abolishing the five dharmas.

'Question: Why is mind-dharma explained first?'

'Among all dharmas,'

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心法最勝，是故經言：『心凈故眾生凈，心染故眾生染。』由此心故，或著生死、或證涅槃，以勝用強，是故第一明其心法。」

論云：「與此相應故」者。

解云：「何故第二明其心所有法？謂此心法常與心王同依、同緣及與同時；若約小乘，更有同行，今依大乘，心法與王不同其行。所以者何？由心法等與王行相各各不同，如緣青色，心王自變，心法自變，是故不同。此之心法與其心王，各緣諸境，一時相應，心起即起、心無即無，如王左右不離於王，心數相應亦復如是。」

論云：「二所現影故」者。

解云：「何故第三明其色法？謂此色法不能別起，依心及所數之所變生，是彼二法所現影故，是故第三明其色法。」

論云：「三位差別故」者。

解云：「何故第四明心不相應？謂不相應無別有體，總是假立，於前色心、及心所有法三法之上分位差別，假施設有，是故第四明心不相應。」

論云：「四所顯示故」等。

解云：「何故第五明其無為？無為之法，相難了知，若不約法以明，何能顯示？故能依色、心、心所有法、不相應行四法之上顯示無為，是故第五明無為法。」

論云：「第一心法」者。

解云：「自下第三，別解五法。于中有五

【現代漢語翻譯】 現代漢語譯本：心法最為殊勝，所以經書上說：『心清凈，所以眾生清凈；心染污，所以眾生染污。』由於這個心的緣故，或者執著于生死輪迴，或者證得涅槃寂靜，因為它具有強大的作用，所以首先闡明心法。

論中說：『與此相應故』。

解釋說：『為什麼第二闡明心所有法（Citta-samprayukta-dharma，與心相應的法）？因為這個心法常常與心王（Citta-raja，主要的心識）共同依止、共同緣取對像以及同時生起；如果按照小乘的觀點，還有共同執行，現在依照大乘的觀點，心法與心王的執行方式並不相同。』為什麼呢？因為心法等與心王的行相各自不同，比如緣取青色，心王自身轉變，心法自身也轉變，所以不同。這個心法與它的心王，各自緣取各種境界，一時相應，心起則起，心無則無，如同國王的左右侍從不離開國王一樣，心數相應也是如此。

論中說：『二所現影故』。

解釋說：『為什麼第三闡明色法（Rupa，物質現象）？因為這個色法不能獨立生起，依靠心和心所有法所變現而生，是那兩種法所顯現的影子，所以第三闡明色法。』

論中說：『三位差別故』。

解釋說：『為什麼第四闡明心不相應行法（Citta-viprayukta-samskara-dharma，既非心也非心所的行法）？因為心不相應行法沒有獨立的實體，完全是假立的，在前面的色法、心法以及心所有法這三種法之上，根據分位差別，假設施設而有，所以第四闡明心不相應行法。』

論中說：『四所顯示故』等。

解釋說：『為什麼第五闡明無為法（Asamskrta-dharma，不生不滅的法）？無為法的體相難以瞭解，如果不依靠其他法來闡明，如何能夠顯示？所以能夠依靠色法、心法、心所有法、心不相應行法這四種法來顯示無為法，所以第五闡明無為法。』

論中說：『第一心法』。

解釋說：『從下面第三部分開始，分別解釋五法。其中有五……』

【English Translation】 English version: The mind-dharma (Citta-dharma) is the most supreme, therefore the sutra says: 'When the mind is pure, sentient beings are pure; when the mind is defiled, sentient beings are defiled.' Because of this mind, one either clings to samsara (birth and death) or attains nirvana (liberation), because of its powerful function, therefore, the mind-dharma is explained first.

The treatise says: 'Because it is corresponding to this'.

The explanation says: 'Why is the Citta-samprayukta-dharma (mental concomitants) explained second? Because this mind-dharma always relies on the Citta-raja (mind-king, the principal consciousness), shares the same object, and arises simultaneously; according to the Hinayana view, they also have the same conduct, but according to the Mahayana view, the mind-dharma and the mind-king do not have the same conduct.' Why? Because the characteristics of the mind-dharma and the mind-king are different from each other. For example, when perceiving the color blue, the mind-king transforms itself, and the mind-dharma also transforms itself, so they are different. This mind-dharma and its mind-king, each perceives various realms, corresponding to each other at the same time, when the mind arises, it arises, when the mind ceases, it ceases, just like the attendants of the king do not leave the king, the mental concomitants are also like this.

The treatise says: 'Because it is the shadow manifested by the two'.

The explanation says: 'Why is the Rupa (form, material phenomena) explained third? Because this rupa cannot arise independently, it arises depending on the transformation of the mind and the mental concomitants, it is the shadow manifested by those two dharmas, so the rupa is explained third.'

The treatise says: 'Because of the difference in the three positions'.

The explanation says: 'Why is the Citta-viprayukta-samskara-dharma (non-mental formations) explained fourth? Because the non-mental formations do not have an independent entity, they are completely hypothetical, based on the differences in the positions of the previous three dharmas: rupa, citta, and citta-samprayukta-dharma, they are hypothetically established, so the non-mental formations are explained fourth.'

The treatise says: 'Because it is revealed by the four', etc.

The explanation says: 'Why is the Asamskrta-dharma (unconditioned dharma) explained fifth? The nature of the unconditioned dharma is difficult to understand, if it is not explained by relying on other dharmas, how can it be revealed? Therefore, it can rely on the four dharmas: rupa, citta, citta-samprayukta-dharma, and citta-viprayukta-samskara-dharma to reveal the unconditioned dharma, so the unconditioned dharma is explained fifth.'

The treatise says: 'The first is the mind-dharma'.

The explanation says: 'From the third part below, the five dharmas are explained separately. Among them, there are five...'

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：第一、解心法，第二、解心所有法，第三、解色法，第四、解心不相應行法，第五、解無為法。就第一解心法中有三：一、牒章，二、舉數，三、列名。此即第一牒章。」

論云：「略有八種」者。

舉數。

論云：「一、眼識，二、耳識，三、鼻識，四、舌識，五、身識，六、意識，七、末那識，八、阿賴耶識」者。

解云：「自下第三列名，眼識、眼根。識能了別，謂此之識依于眼根了別色塵，識從所依，名為眼識。如眼識既然，耳、鼻、舌、身及與意識，隨義應知。七、末那者，末那梵音，此翻為意，意以思量為義，此即隨義立名。八、阿賴耶識者，阿賴耶識，西國梵音，此翻為藏，亦名為宅。宅即攝持諸法，藏即貯積無遺，藏宅之名，此皆從義立名。上來第一略釋其名，今復略以五門料簡八識。第一、緣境分別，第二、四緣分別，第三、四界分別，第四、重數分別，第五、三性分別。

「第一緣境分別者，就緣境中有二：初約因位辨，次約果位辨。初因位辨者，眼等五識所緣境界，西方諸師有其兩釋。第一釋云：『眼等五識，唯緣實塵，不緣于假。所以者何？眼等五識緣證量塵，不待名言，不待此余根境，由長短等諸餘假色，要待名言，及待此余根境，是故不緣長等假色。

【現代漢語翻譯】 第一、解釋心法，第二、解釋心所有法，第三、解釋色法，第四、解釋心不相應行法，第五、解釋無為法。就第一解釋心法中有三個方面：一、概述章節，二、列舉數目，三、列出名稱。這便是第一概述章節。

論中說：『大致有八種』。

這是列舉數目。

論中說：『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），七、末那識（Manas Consciousness），八、阿賴耶識（Alaya Consciousness）。』

解釋說：『下面第三是列出名稱，眼識與眼根（Eye Root）。識具有了別的功能，也就是說，這種識依賴於眼根來了別色塵（Form）。識從其所依賴的根而得名，所以稱為眼識。如同眼識一樣，耳、鼻、舌、身以及意識，也應根據其含義來理解。第七、末那，末那是梵語音譯，這裡翻譯為意，意以思量為含義，這是根據含義來命名的。第八、阿賴耶識，阿賴耶識是西國梵語音譯，這裡翻譯為藏，也稱為宅。宅就是攝持諸法，藏就是貯藏積累沒有遺漏，藏和宅的名稱，都是根據含義來命名的。上面第一部分是簡略地解釋這些名稱，現在再用五個方面來簡要地分析這八識。第一、緣境分別，第二、四緣分別，第三、四界分別，第四、重數分別，第五、三性分別。

『第一緣境分別，就緣境中有兩個方面：首先從因位的角度辨析，其次從果位的角度辨析。首先從因位的角度辨析，眼等五識所緣的境界，西方諸師有兩種解釋。第一種解釋是：『眼等五識，只緣真實的色塵（Real Objects），不緣虛假的。為什麼呢？眼等五識緣的是證量塵（Objects of Valid Cognition），不依賴於名言（Nomenclature），不依賴於其他的根境（Sense Faculties and Objects）。而長短等其他的虛假色法，需要依賴於名言，以及依賴於其他的根境，因此不緣長短等虛假色法。』

【English Translation】 Firstly, explaining the Dharma of Mind; secondly, explaining the Mental Factors; thirdly, explaining the Form; fourthly, explaining the Non-associated Formations; fifthly, explaining the Unconditioned Dharma. Regarding the first, explaining the Dharma of Mind, there are three aspects: 1. stating the chapter, 2. enumerating the numbers, 3. listing the names. This is the first, stating the chapter.

The treatise says: 'Generally, there are eight types.'

This is enumerating the numbers.

The treatise says: '1. Eye Consciousness, 2. Ear Consciousness, 3. Nose Consciousness, 4. Tongue Consciousness, 5. Body Consciousness, 6. Mind Consciousness, 7. Manas Consciousness (Manas Consciousness), 8. Alaya Consciousness (Alaya Consciousness).'

The explanation says: 'Below, the third is listing the names. Eye Consciousness and Eye Root (Eye Root). Consciousness has the function of discernment, that is, this consciousness relies on the eye root to discern form (Form). Consciousness is named after what it relies on, so it is called Eye Consciousness. Just like Eye Consciousness, Ear, Nose, Tongue, Body, and Mind Consciousness should also be understood according to their meanings. Seventh, Manas (Manas), Manas is a transliteration of the Sanskrit sound, here translated as '意' (yi, meaning 'mind'), '意' takes thinking as its meaning, this is naming according to the meaning. Eighth, Alaya Consciousness (Alaya Consciousness), Alaya Consciousness is a transliteration of the Sanskrit sound from the Western Regions, here translated as '藏' (zang, meaning 'store'), also called '宅' (zhai, meaning 'house'). '宅' is to gather and hold all dharmas, '藏' is to store and accumulate without omission, the names '藏' and '宅' are both named according to their meanings. The first part above is a brief explanation of these names, now we will briefly analyze these eight consciousnesses from five aspects. First, analysis of the objects they perceive; second, analysis of the four conditions; third, analysis of the four elements; fourth, analysis of the number of occurrences; fifth, analysis of the three natures.

'First, analyzing the objects they perceive, regarding the objects they perceive, there are two aspects: first, analyzing from the perspective of the causal stage; second, analyzing from the perspective of the resultant stage. First, analyzing from the perspective of the causal stage, the objects perceived by the five consciousnesses such as eye consciousness, Western teachers have two explanations. The first explanation is: 'The five consciousnesses such as eye consciousness only perceive real objects (Real Objects), not unreal ones. Why? The five consciousnesses such as eye consciousness perceive objects of valid cognition (Objects of Valid Cognition), not relying on nomenclature (Nomenclature), not relying on other sense faculties and objects (Sense Faculties and Objects). And other unreal forms such as length and shortness need to rely on nomenclature, and rely on other sense faculties and objects, therefore they do not perceive unreal forms such as length and shortness.'

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』」

問曰：「五塵之中，何者是實？何者是假？」

解云：「色塵之中，青、黃、赤、白四種是實，余並是假；聲塵之中，因執受大種聲、因不執受大種聲、因執受不執受大種聲，此三是實，余並是假；香塵之中，好香、惡香、平等香，此三是實，余並是假；味塵之中，苦、酢、甘、辛、咸、淡，此六是實，余並悉假有；觸塵之中，地、水、火、風，四種是實，余並是假有。」

問曰：「眼等五識既不緣假，何故諸論色塵之中說有長等假色，乃至觸塵之中說有滑等假觸？」

解云：「所以色塵之中說有假色，乃至觸塵之中說有假觸者，此文但據攝假從實，是故合說；據實不緣。」

問曰：「若不緣者，猶如陰夜遠望樹林，唯見長等，不見青黃，云何眼識不緣其假？」

解云：「此亦得緣青黃實色，陰夜遠望青、黃、赤、白，雖非分明了了至觸而見，然亦得緣，是故唯緣青等實色，不緣于假。」

問曰：「長等假色，眼識不緣，此諸假色，何色中攝？」答曰：「當知此諸假色法處之中，遍計所起色攝。」

問曰：「忿等諸惑是貪上假，則皆法處中攝，何故長等假色是青等上假，非色處中收？」

解云：「忿貪俱意緣，是故法處攝，長等非眼見，故非色處收。

【現代漢語翻譯】 現代漢語譯本 問：『在五塵（wǔ chén，色、聲、香、味、觸五種外境）之中，哪些是真實的？哪些是虛假的？』

答：『在色塵（sè chén，顏色）之中，青（qīng，藍色或綠色）、黃（huáng，黃色）、赤（chì，紅色）、白（bái，白色）四種是真實的，其餘都是虛假的；在聲塵（shēng chén，聲音）之中，因執受大種（yīn zhí shòu dà zhǒng，由四大元素所產生的）的聲音、因不執受大種（yīn bù zhí shòu dà zhǒng，非由四大元素所產生的）的聲音、因執受不執受大種（yīn zhí shòu bù zhí shòu dà zhǒng，部分由四大元素產生，部分不是）的聲音，這三種是真實的，其餘都是虛假的；在香塵（xiāng chén，氣味）之中，好香（hǎo xiāng，好的氣味）、惡香（è xiāng，壞的氣味）、平等香（píng děng xiāng，不好不壞的氣味），這三種是真實的，其餘都是虛假的；在味塵（wèi chén，味道）之中，苦（kǔ，苦味）、酢（cù，酸味）、甘（gān，甜味）、辛（xīn，辣味）、咸（xián，鹹味）、淡（dàn，淡味），這六種是真實的，其餘都是虛假的；在觸塵（chù chén，觸覺）之中，地（dì，地）、水（shuǐ，水）、火（huǒ，火）、風（fēng，風），四種是真實的，其餘都是虛假的。』

問：『眼等五識（yǎn děng wǔ shì，眼識、耳識、鼻識、舌識、身識）既然不緣（yuán，攀緣，認知）虛假之物，為何諸論（zhū lùn，各種論典）在色塵之中說有長（cháng，長短）等假色（jiǎ sè，虛假的顏色），乃至觸塵之中說有滑（huá，光滑）等假觸（jiǎ chù，虛假的觸覺）？』

答：『之所以色塵之中說有假色，乃至觸塵之中說有假觸，是因為這些經文只是根據攝假從實（shè jiǎ cóng shí，將虛假的歸入真實的）的原則，所以合在一起說；就真實而言，是不緣虛假的。』

問：『如果不緣虛假，就像在陰暗的夜晚遠遠望見樹林，只能看見長短等形狀，看不見青黃等顏色，為何眼識（yǎn shì，視覺意識）不緣其虛假？』

答：『這也能夠緣青黃等真實顏色，陰暗的夜晚遠遠望見青、黃、赤、白，雖然不能分明了了地直接接觸而看見，但也能緣到，所以只是緣青等真實顏色，不緣虛假的。』

問：『長等假色，眼識不緣，這些假色，屬於哪種色（sè，顏色）的範疇？』答：『應當知道這些假色屬於法處（fǎ chù，法界）之中，遍計所起色（biàn jì suǒ qǐ sè，由遍計所執產生的顏色）所攝。』

問：『忿（fèn，憤怒）等諸惑（zhū huò，各種煩惱）是貪（tān，貪婪）之上的虛假，那麼都屬於法處所攝，為何長等假色是青等之上的虛假，而不是色處（sè chù，色界）所收？』

答：『忿和貪都是由意（yì，意識）緣起的，所以屬於法處所攝，長等不是眼（yǎn，眼睛）所見，所以不屬於色處所收。』

【English Translation】 English version Question: 'Among the five dusts (wǔ chén, the five external objects of sense: form, sound, smell, taste, and touch), which are real and which are false?'

Answer: 'Among the dust of form (sè chén, color), blue (qīng), yellow (huáng), red (chì), and white (bái) are real, and the rest are false. Among the dust of sound (shēng chén, sound), the sound arising from the adhered great elements (yīn zhí shòu dà zhǒng, the four great elements being earth, water, fire, and wind), the sound arising from the non-adhered great elements (yīn bù zhí shòu dà zhǒng, not arising from the four great elements), and the sound arising from both adhered and non-adhered great elements (yīn zhí shòu bù zhí shòu dà zhǒng, partially arising from the four great elements), these three are real, and the rest are false. Among the dust of smell (xiāng chén, odor), pleasant smell (hǎo xiāng), unpleasant smell (è xiāng), and neutral smell (píng děng xiāng), these three are real, and the rest are false. Among the dust of taste (wèi chén, taste), bitter (kǔ), sour (cù), sweet (gān), spicy (xīn), salty (xián), and bland (dàn), these six are real, and the rest are all false. Among the dust of touch (chù chén, tactile sensation), earth (dì), water (shuǐ), fire (huǒ), and wind (fēng), these four are real, and the rest are false.'

Question: 'Since the five consciousnesses such as eye-consciousness (yǎn děng wǔ shì, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) do not cognize (yuán, to perceive, to grasp) the false, why do the various treatises (zhū lùn, various commentaries) speak of false forms (jiǎ sè, unreal forms) such as length (cháng) in the dust of form, and false touches (jiǎ chù, unreal tactile sensations) such as smoothness (huá) in the dust of touch?'

Answer: 'The reason why the texts speak of false forms in the dust of form, and false touches in the dust of touch, is because these texts are based on the principle of including the false within the real (shè jiǎ cóng shí, incorporating the unreal into the real), and therefore they are spoken of together; in terms of reality, they are not cognized.'

Question: 'If they are not cognized, like looking at a forest from a distance on a dark night, one only sees shapes such as length, and does not see colors such as blue and yellow, how is it that eye-consciousness (yǎn shì, visual consciousness) does not cognize the false?'

Answer: 'It is also possible to cognize real colors such as blue and yellow. Although one cannot clearly and distinctly see blue, yellow, red, and white when viewing them from a distance on a dark night, one can still cognize them. Therefore, one only cognizes real colors such as blue, and does not cognize the false.'

Question: 'The eye-consciousness does not cognize false forms such as length. To which category of form (sè, color/form) do these false forms belong?' Answer: 'It should be known that these false forms belong to the form produced by conceptual construction (biàn jì suǒ qǐ sè, form arising from conceptual imputation) within the realm of phenomena (fǎ chù, the realm of mental objects).'

Question: 'Defilements (zhū huò, various afflictions) such as anger (fèn) are false appearances based on greed (tān), so they are all included in the realm of phenomena. Why are false forms such as length false appearances based on blue, etc., and not included in the realm of form (sè chù, the realm of form)?'

Answer: 'Both anger and greed are cognized by the mind (yì, consciousness), so they are included in the realm of phenomena. Length, etc., are not seen by the eye (yǎn, the eye), so they are not included in the realm of form.'

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如色塵中作此分別，乃至觸塵分別隨義應知。

「又一釋云：『眼等五識，假實並緣。若緣于假，必緣其實，緣實之時，不緣于假。所以者何？假依實有，緣假之時，其必緣實；實不依假，緣實之時，不緣于假。』此家所說諸假法等，非法處中遍計性攝。如長等假色，即色處中收，乃至觸塵之中滑等假，觸處中攝，第六意識緣一切法，如其所應隨義應知。

「第七末那緣境，西方諸德亦有兩釋。一釋云：『末那緣阿賴耶識見分為我，緣阿賴耶識相分為其我所。』」

問曰：「何一心執阿賴耶識見分為我，復執阿賴耶識相分為其我所？」

解云：「且如眼識，一時尚緣青等種種諸色，一心所緣我、我所，此亦何過？」

問曰：「諸論並云：『末那執阿賴耶識為我、我所』，不言執其相分。何故今者乃言執其相分以為我所？」

解云：「當知此相不離於見，所以諸論並言緣阿賴耶識為我、我所，此亦無過。

「又一釋云：『末那執阿賴耶識為我、我所。』」

問曰：「執阿賴耶識為我，云何復執為其我所？」

解云：「謂此末那先執阿賴耶識為我，后復執此所計之我是我家所有，故名我所。」

問曰：「若執阿賴耶識相分為我所者，此有何過？」

【現代漢語翻譯】 現代漢語譯本： 『如果在色塵中作這樣的分別』，乃至觸塵中的分別，也應當按照這個意義來理解。

另一種解釋是：『眼等五識，同時緣取假法和實法。如果緣取假法，必定也緣取實法；緣取實法的時候，不一定緣取假法。為什麼呢？因為假法依賴於實法而存在，所以緣取假法的時候，必定也緣取實法；而實法不依賴於假法，所以緣取實法的時候，不一定緣取假法。』這家所說的各種假法等，屬於非法處中的遍計所執性（Parikalpita-svabhava）。比如長等假色，就包含在色處中，乃至觸塵中的滑等假觸，包含在觸處中，第六意識緣取一切法，應當按照它所相應的意義來理解。

關於第七末那識（Manas）緣取境界，西方諸位德高望重的學者也有兩種解釋。一種解釋是：『末那識緣取阿賴耶識（Alaya-vijñana）的見分作為我，緣取阿賴耶識的相分作為我的所有物。』

問：『為什麼一心既執著阿賴耶識的見分為我，又執著阿賴耶識的相分為我的所有物呢？』

答：『比如眼識，一時還能緣取青色等種種顏色，一心緣取我和我的所有物，這又有什麼過錯呢？』

問：『各種論典都說：『末那識執著阿賴耶識為我、我的所有物』，沒有說執著它的相分。為什麼現在卻說執著它的相分作為我的所有物呢？』

答：『應當知道這個相分不離於見分，所以各種論典都說緣取阿賴耶識為我、我的所有物，這也沒有什麼過錯。

另一種解釋是：『末那識執著阿賴耶識為我、我的所有物。』

問：『執著阿賴耶識為我，為什麼又執著它為我的所有物呢？』

答：『這是說，這個末那識先執著阿賴耶識為我，然後又執著這個被認為是我的東西是我的家所有的，所以叫做我的所有物。』

問：『如果執著阿賴耶識的相分為我的所有物，這有什麼過錯呢？』

【English Translation】 English version: 'If such distinctions are made within the realm of form-objects (rupa-dhatu)', and similarly, the distinctions within the realm of touch-objects (sprastavya-dhatu) should be understood accordingly.

Another explanation states: 'The five consciousnesses, such as eye-consciousness, simultaneously apprehend both the unreal and the real. If they apprehend the unreal, they necessarily apprehend the real as well; when apprehending the real, they do not necessarily apprehend the unreal. Why is this so? Because the unreal depends on the real for its existence, so when apprehending the unreal, one necessarily apprehends the real; but the real does not depend on the unreal, so when apprehending the real, one does not necessarily apprehend the unreal.' The various unreal phenomena spoken of by this school are included within the nature of imputation (Parikalpita-svabhava) in the realm of non-lawful objects. For example, unreal forms such as 'long' are included within the realm of form-objects (rupa-dhatu), and unreal touches such as 'smooth' within the realm of touch-objects (sprastavya-dhatu). The sixth consciousness apprehends all phenomena, and should be understood according to their respective meanings.

Regarding the seventh Manas (Manas) consciousness apprehending objects, the Western virtuous scholars also have two explanations. One explanation is: 'The Manas consciousness apprehends the 'seeing-aspect' (darshana-bhaga) of the Alaya-vijñana (Alaya-vijñana) as 'I', and apprehends the 'object-aspect' (vastu-bhaga) of the Alaya-vijñana as 'mine'.'

Question: 'Why does one mind simultaneously cling to the seeing-aspect of the Alaya-vijñana as 'I', and also cling to the object-aspect of the Alaya-vijñana as 'mine'?'

Answer: 'Just as the eye-consciousness can simultaneously apprehend various colors such as blue, what fault is there in one mind apprehending 'I' and 'mine'?'

Question: 'Various treatises state: 'The Manas consciousness clings to the Alaya-vijñana as 'I' and 'mine',' without mentioning clinging to its object-aspect. Why is it now said that it clings to its object-aspect as 'mine'?'

Answer: 'It should be understood that this object-aspect is inseparable from the seeing-aspect, therefore various treatises all say that it apprehends the Alaya-vijñana as 'I' and 'mine', and there is no fault in this.

Another explanation states: 'The Manas consciousness clings to the Alaya-vijñana as 'I' and 'mine'.'

Question: 'If it clings to the Alaya-vijñana as 'I', why does it also cling to it as 'mine'?'

Answer: 'This means that the Manas consciousness first clings to the Alaya-vijñana as 'I', and then clings to what is considered 'I' as belonging to my household, therefore it is called 'mine'.'

Question: 'If one clings to the object-aspect of the Alaya-vijñana as 'mine', what fault is there in this?'

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解云：「諸論中但言執阿賴耶識為我、我所，不言執其相分是其我所。末那直執阿賴耶識為我、我所，何能復更外執相分以為我所？于義不可。是故不緣第八阿賴耶識，緣于種子五根、五塵。」

問曰：「何故不緣六、七等識？」

解云：「阿賴耶識緣任運境，六、七等識非任運境，是故不緣。」

問曰：「何故第六識得緣諸識？」

解云：「第六識分別用強，是故得緣，第八識無此分別，是故不緣。此即第一約因位辨也。

「第二、約果位辨者，若至果位，眼等諸識皆緣諸法。

「第二、四緣分別者，阿賴耶識當體自望，若約粗言但有三緣，約細言之具四緣。約粗言之具三緣者：種子望現行得作因緣，前心滅、後心生得作等無間緣，不相障礙故得有增上緣；阿賴耶識前後不相緣故，無所緣緣。若約細言之亦有所緣緣，謂一心起時有其四分，所謂相分、見分、自證分、證自證分，此四分中有前後相緣，故得有所緣緣。

「阿賴耶識望末那得有二緣：阿賴耶識生現行末那故得有因緣，不相障礙故得有增上緣；不由阿賴耶識滅故末那得生，無等無間緣，阿賴耶識不能緣末那故，無所緣緣。

「阿賴耶識望第六識得有二緣：阿賴耶識生現行六識故得有因緣，不相障礙故得

【現代漢語翻譯】 現代漢語譯本： 解云：『各種論述中只說執著阿賴耶識（Ālaya-vijñāna，藏識）為「我」和「我所」，沒有說執著阿賴耶識的相分（現象層面）為「我所」。末那識（Manas-vijñāna，末那識）直接執著阿賴耶識為「我」和「我所」，怎麼還能再向外執著相分作為「我所」呢？從道理上講不通。因此，末那識不緣于第八阿賴耶識，而是緣于種子、五根（眼、耳、鼻、舌、身）和五塵（色、聲、香、味、觸）。』

問：『為什麼不緣于第六識（意識）、第七識（末那識）等？』

解云：『阿賴耶識緣于任運境（自然而然產生的境界），第六識、第七識等不是任運境，所以不緣。』

問：『為什麼第六識能夠緣于各種識？』

解云：『第六識的分別作用強，所以能夠緣于各種識，第八識沒有這種分別作用，所以不能緣。這第一點是從因位的角度來辨析的。』

『第二點，從果位的角度來辨析，如果到了果位，眼識等各種識都能緣于各種法。』

『第二，四緣的分別：阿賴耶識就其自身而言，如果用粗略的說法，只有三種緣，如果用細緻的說法，則具備四種緣。用粗略的說法具備三種緣是指：種子對於現行來說，可以作為因緣（hetu-pratyaya，生起的原因），前一剎那的心滅去、后一剎那的心生起，可以作為等無間緣（samanantara-pratyaya，無間斷的條件），不互相障礙所以可以有增上緣（adhipati-pratyaya，增強的條件）；阿賴耶識前後不互相緣，所以沒有所緣緣（alambana-pratyaya，對像條件）。如果用細緻的說法，也有所緣緣，指的是一心生起時有四個部分，即相分、見分（認知的主體）、自證分（對認知的自我驗證）、證自證分（對自我驗證的再驗證），這四個部分中有前後互相緣的關係，所以可以有所緣緣。』

『阿賴耶識對於末那識來說，有兩種緣：阿賴耶識產生現行的末那識，所以有因緣，不互相障礙所以有增上緣；不是因為阿賴耶識滅去末那識才能生起，所以沒有等無間緣，阿賴耶識不能緣于末那識，所以沒有所緣緣。』

『阿賴耶識對於第六識來說，有兩種緣：阿賴耶識產生現行的第六識，所以有因緣，不互相障礙所以得有增上緣。

【English Translation】 English version: Explanation: 'In various treatises, it is only said that one clings to the Ālaya-vijñāna (storehouse consciousness) as 'self' and 'belonging to self,' but it is not said that one clings to the appearance aspect (phenomenal aspect) of the Ālaya-vijñāna as 'belonging to self.' The Manas-vijñāna (mind consciousness) directly clings to the Ālaya-vijñāna as 'self' and 'belonging to self,' how could it further outwardly cling to the appearance aspect as 'belonging to self'? It is logically untenable. Therefore, the Manas-vijñāna does not cognize the eighth Ālaya-vijñāna, but cognizes the seeds, the five roots (eye, ear, nose, tongue, body), and the five objects (form, sound, smell, taste, touch).'

Question: 'Why does it not cognize the sixth consciousness (mind consciousness), the seventh consciousness (Manas-vijñāna), etc.?'

Explanation: 'The Ālaya-vijñāna cognizes the spontaneously arising realm (effortlessly produced realm), the sixth consciousness, the seventh consciousness, etc., are not spontaneously arising realms, therefore it does not cognize them.'

Question: 'Why is the sixth consciousness able to cognize various consciousnesses?'

Explanation: 'The sixth consciousness has a strong discriminating function, therefore it is able to cognize various consciousnesses, the eighth consciousness does not have this discriminating function, therefore it is not able to cognize them. This first point is analyzed from the perspective of the causal stage.'

'Secondly, analyzed from the perspective of the resultant stage, if one reaches the resultant stage, the eye consciousness and other consciousnesses are all able to cognize various dharmas.'

'Secondly, the differentiation of the four conditions: Regarding the Ālaya-vijñāna in itself, if speaking roughly, there are only three conditions, if speaking precisely, it possesses four conditions. Speaking roughly, possessing three conditions means: seeds in relation to manifestation can be the causal condition (hetu-pratyaya, the cause of arising), the cessation of the previous moment of mind and the arising of the subsequent moment of mind can be the immediately preceding condition (samanantara-pratyaya, uninterrupted condition), not obstructing each other therefore there can be the dominant condition (adhipati-pratyaya, enhancing condition); the Ālaya-vijñāna does not cognize itself before and after, therefore there is no object condition (alambana-pratyaya, object condition). If speaking precisely, there is also the object condition, referring to when a single mind arises there are four parts, namely the appearance aspect, the perception aspect (the subject of cognition), the self-awareness aspect (self-verification of cognition), and the verifying self-awareness aspect (re-verification of self-verification), among these four parts there is a relationship of cognizing each other before and after, therefore there can be the object condition.'

'Regarding the Ālaya-vijñāna in relation to the Manas-vijñāna, there are two conditions: the Ālaya-vijñāna produces the manifested Manas-vijñāna, therefore there is the causal condition, not obstructing each other therefore there is the dominant condition; it is not because the Ālaya-vijñāna ceases that the Manas-vijñāna arises, therefore there is no immediately preceding condition, the Ālaya-vijñāna cannot cognize the Manas-vijñāna, therefore there is no object condition.'

'Regarding the Ālaya-vijñāna in relation to the sixth consciousness, there are two conditions: the Ālaya-vijñāna produces the manifested sixth consciousness, therefore there is the causal condition, not obstructing each other therefore there is the dominant condition.'

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有增上緣；不由阿賴耶識滅故第六識得生，無等無間緣。阿賴耶識不能緣六識為境故，無所緣緣。

「阿賴耶識望五識有二緣：阿賴耶識生現行五識故得有因緣，不相障礙故有增上緣；不由阿賴耶識滅故五識得生，無等無間緣，阿賴耶識不能緣五識故，無所緣緣。

「第七末那當體自望，若約粗言之有二緣，若約細言之有三緣。約粗言之有二緣者：前念與后念為次第緣，不相障礙有增上緣。約細言之有三緣：二緣者如前，更加所緣緣，謂一心中有其四分，前後相緣故有所緣緣。此之四分如前已說，不煩重列。

「末那望阿賴耶識得有三緣：謂末那熏阿賴耶識故得有因緣，末那緣阿賴耶識得有所緣緣，不相障礙故得有增上緣；不由末那滅故阿賴耶識生，故無等無間緣。

「末那望第六識得有一緣，謂不相障礙故得有增上緣；不由末那滅故第六識生，故無等無間緣。末那不熏第六識故無因緣，末那不能緣六識為境故無所緣緣。

「末那望五識得有一緣，謂不相障礙故有增上緣；末那不熏五識故無因緣，不由末那滅五識生故，無等無間緣，末那不能緣五識為境故，無所緣緣。

「第六意識當體自望得有三緣：謂前後相緣故有所緣緣，前心有開闢義故有等無間緣，不相障礙故有增上緣；

【現代漢語翻譯】 現代漢語譯本 有增上緣（adhipati-pratyaya，增上緣：起增強作用的條件）；不是因為阿賴耶識（ālaya-vijñāna，阿賴耶識：儲存一切種子識的根本識）滅了第六識（mano-vijñāna，第六識：意識）才能生起，所以沒有等無間緣（samanantara-pratyaya，等無間緣：無間斷的條件）。阿賴耶識不能以六識為所緣境，所以沒有所緣緣（ālambana-pratyaya，所緣緣：對像條件）。 『阿賴耶識對於前五識（pañca-vijñāna，前五識：眼識、耳識、鼻識、舌識、身識）有兩種緣：阿賴耶識生起現行的前五識，所以有因緣（hetu-pratyaya，因緣：根本原因），不互相障礙所以有增上緣；不是因為阿賴耶識滅了前五識才能生起，所以沒有等無間緣。阿賴耶識不能緣前五識，所以沒有所緣緣。 『第七末那識（manas-vijñāna，第七識：末那識，具有恒常思量的特性）自身來看，如果從粗略的層面來說有兩種緣，如果從細微的層面來說有三種緣。從粗略的層面來說有兩種緣：前念和后唸作為次第緣，不互相障礙有增上緣。從細微的層面來說有三種緣：兩種緣如前所述，再加上所緣緣，指的是一個心中有四分（caturbhāga，四分：唯識宗提出的識的四種作用），前後互相緣，所以有所緣緣。這四分如前所述，不再重複列舉。 『末那識對於阿賴耶識有三種緣：末那識熏習阿賴耶識，所以有因緣，末那識緣阿賴耶識，所以有所緣緣，不互相障礙，所以有增上緣；不是因為末那識滅了阿賴耶識才生起，所以沒有等無間緣。 『末那識對於第六識有一種緣，即不互相障礙，所以有增上緣；不是因為末那識滅了第六識才生起，所以沒有等無間緣。末那識不熏習第六識，所以沒有因緣，末那識不能以第六識為所緣境，所以沒有所緣緣。 『末那識對於前五識有一種緣，即不互相障礙，所以有增上緣；末那識不熏習前五識，所以沒有因緣，不是因為末那識滅了前五識才生起，所以沒有等無間緣，末那識不能以五識為所緣境，所以沒有所緣緣。 『第六意識自身來看有三種緣：前後互相緣，所以有所緣緣，前心有開闢的意義，所以有等無間緣，不互相障礙，所以有增上緣；

【English Translation】 English version There is adhipati-pratyaya (adhipati-pratyaya: the condition of having an enhancing effect); the sixth consciousness (mano-vijñāna, sixth consciousness: mind consciousness) arises not because the ālaya-vijñāna (ālaya-vijñāna: the fundamental consciousness that stores all seed consciousnesses) ceases, so there is no samanantara-pratyaya (samanantara-pratyaya: uninterrupted condition). The ālaya-vijñāna cannot take the sixth consciousness as its object, so there is no ālambana-pratyaya (ālambana-pratyaya: object condition). 『The ālaya-vijñāna has two conditions for the five consciousnesses (pañca-vijñāna, the five consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness): the ālaya-vijñāna gives rise to the manifest five consciousnesses, so there is hetu-pratyaya (hetu-pratyaya: root cause), and they do not obstruct each other, so there is adhipati-pratyaya; the five consciousnesses do not arise because the ālaya-vijñāna ceases, so there is no samanantara-pratyaya. The ālaya-vijñāna cannot cognize the five consciousnesses, so there is no ālambana-pratyaya. 『The seventh consciousness, manas-vijñāna (manas-vijñāna, seventh consciousness: manas consciousness, which has the characteristic of constant thought), viewed in itself, has two conditions from a coarse perspective, and three conditions from a subtle perspective. From a coarse perspective, there are two conditions: the preceding thought and the subsequent thought are sequential conditions, and they do not obstruct each other, so there is adhipati-pratyaya. From a subtle perspective, there are three conditions: the two conditions are as before, plus ālambana-pratyaya, which refers to the four parts (caturbhāga, four parts: the four functions of consciousness proposed by the Yogācāra school) within one mind, which relate to each other, so there is ālambana-pratyaya. These four parts have been described before and will not be repeated. 『The manas-vijñāna has three conditions for the ālaya-vijñāna: the manas-vijñāna perfumes the ālaya-vijñāna, so there is hetu-pratyaya, the manas-vijñāna cognizes the ālaya-vijñāna, so there is ālambana-pratyaya, and they do not obstruct each other, so there is adhipati-pratyaya; the ālaya-vijñāna does not arise because the manas-vijñāna ceases, so there is no samanantara-pratyaya. 『The manas-vijñāna has one condition for the sixth consciousness, which is that they do not obstruct each other, so there is adhipati-pratyaya; the sixth consciousness does not arise because the manas-vijñāna ceases, so there is no samanantara-pratyaya. The manas-vijñāna does not perfume the sixth consciousness, so there is no hetu-pratyaya, and the manas-vijñāna cannot take the sixth consciousness as its object, so there is no ālambana-pratyaya. 『The manas-vijñāna has one condition for the five consciousnesses, which is that they do not obstruct each other, so there is adhipati-pratyaya; the manas-vijñāna does not perfume the five consciousnesses, so there is no hetu-pratyaya, the five consciousnesses do not arise because the manas-vijñāna ceases, so there is no samanantara-pratyaya, and the manas-vijñāna cannot take the five consciousnesses as its object, so there is no ālambana-pratyaya. 『The sixth consciousness itself has three conditions: the preceding and subsequent relate to each other, so there is ālambana-pratyaya, the preceding mind has the meaning of opening up, so there is samanantara-pratyaya, and they do not obstruct each other, so there is adhipati-pratyaya;

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從阿賴耶識種子生故，無因緣。

「第六識望阿賴耶識得有三緣：熏阿賴耶識故有因緣，緣阿賴耶識為境故得有所緣緣，不相障礙故得有增上緣；不由第六識滅故阿賴耶識生，故無等無間緣。

「第六識望末那有二緣：謂緣末那為境故得有所緣緣，不相障礙故得有增上緣；不熏末那故無因緣，不由第六識滅故末那生，故無等無間緣。

「第六識望五識得有三緣：謂緣五識為境故得有所緣緣，由有開闢義故有等無間緣，不相障礙故得有增上緣；不能熏五識故，無因緣。

「五識當體自望，若約粗言之有一緣，若約細言之有二緣。約粗言之有一緣者，謂五識前後不相障礙，故有增上緣，五識從阿賴耶識種子生故，無因緣；五識后必起意識，以間斷故，自類相望，無等無間緣，五識前後不相緣故，無所緣緣。約細言之有二緣者：亦得有所緣緣，謂五識起時有四分，前後相緣故，得有所緣緣。五識望阿賴耶識得有二緣：謂五識熏阿賴耶識故，有因緣，不相障礙故，有增上緣；不由五識滅故阿賴耶識生，故無等無間緣，五識不能緣阿賴耶識為境，故無所緣緣。五識望末那得有一緣，謂不障礙故有增上緣；五識不熏末那故無因緣，不由五識滅故末那生，故無等無間緣，五識不能緣末那為境，故無所緣緣。

【現代漢語翻譯】 現代漢語譯本 因為是從阿賴耶識（Ālaya-vijñāna，儲存識）的種子生起，所以沒有因緣。

第六識（意識，Mano-vijñāna）相對於阿賴耶識有三種緣：因為熏習阿賴耶識，所以有因緣；因為以阿賴耶識為所緣的境界，所以有所緣緣；因為不互相障礙，所以有增上緣；不是因為第六識滅盡才生起阿賴耶識，所以沒有等無間緣。

第六識相對於末那識（末那識，Manas-vijñāna）有兩種緣：因為以末那識為所緣的境界，所以有所緣緣；因為不互相障礙，所以有增上緣；因為不熏習末那識，所以沒有因緣；不是因為第六識滅盡才生起末那識，所以沒有等無間緣。

第六識相對於前五識（眼識、耳識、鼻識、舌識、身識）有三種緣：因為以前五識為所緣的境界，所以有所緣緣；因為有開闢的作用，所以有等無間緣；因為不互相障礙，所以有增上緣；因為不能熏習前五識，所以沒有因緣。

前五識自身相互比較，如果從粗略的角度來說，只有一種緣，如果從細微的角度來說，有兩種緣。從粗略的角度來說只有一種緣，指的是前五識前後不互相障礙，所以有增上緣；前五識是從阿賴耶識的種子生起，所以沒有因緣；前五識之後必然生起意識，因為有間斷，所以同類相望，沒有等無間緣；前五識前後不互相緣，所以沒有所緣緣。從細微的角度來說有兩種緣：也有所緣緣，指的是前五識生起時有四分（體分、相分、自證分、證自證分），前後互相緣，所以有所緣緣。前五識相對於阿賴耶識有兩種緣：指的是前五識熏習阿賴耶識，所以有因緣；不互相障礙，所以有增上緣；不是因為前五識滅盡才生起阿賴耶識，所以沒有等無間緣；前五識不能以阿賴耶識為境界，所以沒有所緣緣。前五識相對於末那識有一種緣，指的是不障礙，所以有增上緣；前五識不熏習末那識，所以沒有因緣；不是因為前五識滅盡才生起末那識，所以沒有等無間緣；前五識不能以末那識為境界，所以沒有所緣緣。

【English Translation】 English version Because they arise from the seeds in the Ālaya-vijñāna (storehouse consciousness), there is no hetu-pratyaya (causal condition).

The sixth consciousness (Mano-vijñāna, mind consciousness) has three conditions in relation to the Ālaya-vijñāna: because it perfumes the Ālaya-vijñāna, there is hetu-pratyaya (causal condition); because it takes the Ālaya-vijñāna as its object, there is ālambana-pratyaya (object-support condition); because they do not obstruct each other, there is adhipati-pratyaya (dominant condition); the Ālaya-vijñāna does not arise because the sixth consciousness ceases, so there is no samanantara-pratyaya (contiguous condition).

The sixth consciousness has two conditions in relation to the Manas-vijñāna (mind consciousness): because it takes the Manas-vijñāna as its object, there is ālambana-pratyaya (object-support condition); because they do not obstruct each other, there is adhipati-pratyaya (dominant condition); because it does not perfume the Manas-vijñāna, there is no hetu-pratyaya (causal condition); the Manas-vijñāna does not arise because the sixth consciousness ceases, so there is no samanantara-pratyaya (contiguous condition).

The sixth consciousness has three conditions in relation to the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses): because it takes the five consciousnesses as its object, there is ālambana-pratyaya (object-support condition); because there is the function of opening up, there is samanantara-pratyaya (contiguous condition); because they do not obstruct each other, there is adhipati-pratyaya (dominant condition); because it cannot perfume the five consciousnesses, there is no hetu-pratyaya (causal condition).

When the five consciousnesses are compared to themselves, there is one condition from a coarse perspective, and two conditions from a subtle perspective. From a coarse perspective, there is one condition, which is that the five consciousnesses do not obstruct each other, so there is adhipati-pratyaya (dominant condition); the five consciousnesses arise from the seeds in the Ālaya-vijñāna, so there is no hetu-pratyaya (causal condition); the sixth consciousness necessarily arises after the five consciousnesses, because there is interruption, so there is no samanantara-pratyaya (contiguous condition) in relation to the same kind; the five consciousnesses do not relate to each other, so there is no ālambana-pratyaya (object-support condition). From a subtle perspective, there are two conditions: there is also ālambana-pratyaya (object-support condition), which is that when the five consciousnesses arise, there are four parts (substance, form, self-awareness, and awareness of self-awareness), and they relate to each other, so there is ālambana-pratyaya (object-support condition). The five consciousnesses have two conditions in relation to the Ālaya-vijñāna: the five consciousnesses perfume the Ālaya-vijñāna, so there is hetu-pratyaya (causal condition); they do not obstruct each other, so there is adhipati-pratyaya (dominant condition); the Ālaya-vijñāna does not arise because the five consciousnesses cease, so there is no samanantara-pratyaya (contiguous condition); the five consciousnesses cannot take the Ālaya-vijñāna as their object, so there is no ālambana-pratyaya (object-support condition). The five consciousnesses have one condition in relation to the Manas-vijñāna, which is that they do not obstruct each other, so there is adhipati-pratyaya (dominant condition); the five consciousnesses do not perfume the Manas-vijñāna, so there is no hetu-pratyaya (causal condition); the Manas-vijñāna does not arise because the five consciousnesses cease, so there is no samanantara-pratyaya (contiguous condition); the five consciousnesses cannot take the Manas-vijñāna as their object, so there is no ālambana-pratyaya (object-support condition).

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「五識望第六識有二緣：謂五識望第六識有開闢義故有等無間緣，生時不相障礙故有增上緣；不熏第六識故無因緣，不能緣第六識為境故無所緣緣。

「第三、四界分別者，四界謂欲界、色界、無色界、及無漏界。

「問曰：『八識幾通四界？幾通三界？幾通二界？幾唯一界？』

「答曰：『三通四界，三謂意識、末那、阿賴耶識。三通三界，三謂眼識、耳識、身識。三界謂欲界、色界及無漏界。二識通二界，二識謂鼻識、舌識。二界謂欲界及無漏界。此八識中，當知無有唯一界者。』

「第四、重數分別者，眼等五識及與末那，有其三重：謂種子為一重，現行為第二重，第六意識緣為第三重。第六意識有三重：種子為一重，現行為第二重，前後相緣為第三重。阿賴耶識有四重：謂種子為一重，現行為第二重，第六意識緣為第三重，末那緣為第四重。

「第五、三性分別者，三性謂善、不善、無記。眼等六識通於三性，第七末那通於二性，謂善性、無記性，若在因位是無記性；若在果位及入觀時，當知是善性。第八阿賴耶識亦通二性，謂異熟無記及與善性；若在因位是異熟無記，若在果位即是其善。上來略料簡八識訖。」

論云：「第二、心所有法，略為六種」者。

【現代漢語翻譯】 現代漢語譯本 『五識（眼識、耳識、鼻識、舌識、身識）對於第六識（意識）有兩種緣：即五識對於第六識有開闢作用，所以有等無間緣；五識生起時，不互相障礙第六識的生起，所以有增上緣；五識不熏習第六識，所以沒有因緣；五識不能以第六識為所緣境，所以沒有所緣緣。 第三、四界（四種不同的境界）的分別：四界是指欲界、色界、無色界以及無漏界（超越世間的清凈境界）。 問：『八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）中，有幾種通於四界？幾種通於三界？幾種通於二界？幾種唯一界？』 答：『有三種通於四界，這三種是意識、末那識、阿賴耶識。有三種通於三界，這三種是眼識、耳識、身識。三界是指欲界、色界及無漏界。有兩種識通於二界，這兩種識是鼻識、舌識。二界是指欲界及無漏界。這八識中，應當知道沒有唯一通於一界的。』 第四、重數（不同層面）的分別：眼識等五識以及末那識，有三重：種子為第一重，現行為第二重，第六意識緣（以其為對像）為第三重。第六意識有三重：種子為第一重，現行為第二重，前後相緣（互相作為條件）為第三重。阿賴耶識有四重：種子為第一重，現行為第二重，第六意識緣為第三重，末那識緣為第四重。 第五、三性（三種性質）的分別：三性是指善、不善、無記（非善非惡）。眼識等六識通於三種性質，第七末那識通於兩種性質，即善性、無記性，如果在因位（尚未產生結果的狀態）是無記性；如果在果位（已經產生結果的狀態）以及進入觀修時，應當知道是善性。第八阿賴耶識也通於兩種性質，即異熟無記（由異熟果報產生的無記）以及善性；如果在因位是異熟無記，如果在果位就是善性。以上簡略地辨析了八識。』 論中說：『第二、心所有法（與心相應的心理活動），概括為六種』。

【English Translation】 English version 『The five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) have two conditions in relation to the sixth consciousness (mind consciousness): They have the immediately preceding condition because the five consciousnesses have the function of opening up to the sixth consciousness; they have the dominant condition because they do not obstruct the arising of the sixth consciousness when they arise; they do not have the causal condition because they do not perfume the sixth consciousness; they do not have the object-condition because they cannot take the sixth consciousness as their object. Third, the distinction of the four realms: The four realms refer to the desire realm (Kāmadhātu), the form realm (Rūpadhātu), the formless realm (Arūpadhātu), and the unconditioned realm (Anāsravadhātu) (the pure realm beyond the world). Question: 『Among the eight consciousnesses (eye, ear, nose, tongue, body, mind, manas, and ālaya consciousnesses), how many are connected to the four realms? How many are connected to the three realms? How many are connected to the two realms? How many are connected to only one realm?』 Answer: 『Three are connected to the four realms, these three are the mind consciousness, the manas consciousness, and the ālaya consciousness. Three are connected to the three realms, these three are the eye, ear, and body consciousnesses. The three realms refer to the desire realm, the form realm, and the unconditioned realm. Two consciousnesses are connected to the two realms, these two are the nose and tongue consciousnesses. The two realms refer to the desire realm and the unconditioned realm. Among these eight consciousnesses, it should be known that there are none that are connected to only one realm.』 Fourth, the distinction of the multiple layers: The five consciousnesses such as eye consciousness and the manas consciousness have three layers: the seed is the first layer, the manifestation is the second layer, and the sixth consciousness's object is the third layer. The sixth consciousness has three layers: the seed is the first layer, the manifestation is the second layer, and the mutual conditioning of the preceding and following is the third layer. The ālaya consciousness has four layers: the seed is the first layer, the manifestation is the second layer, the sixth consciousness's object is the third layer, and the manas consciousness's object is the fourth layer. Fifth, the distinction of the three natures: The three natures refer to wholesome (kusala), unwholesome (akusala), and neutral (avyākrta). The six consciousnesses such as eye consciousness are connected to the three natures, the seventh manas consciousness is connected to the two natures, namely wholesome nature and neutral nature; if it is in the causal stage (the state before the result is produced), it is neutral nature; if it is in the resultant stage (the state where the result has been produced) and when entering contemplation, it should be known that it is wholesome nature. The eighth ālaya consciousness is also connected to the two natures, namely the resultant neutral and the wholesome nature; if it is in the causal stage, it is the resultant neutral, if it is in the resultant stage, it is the wholesome nature. The above is a brief analysis of the eight consciousnesses.』 The treatise says: 『Second, mental factors (citta-samprayukta-dharmas), are summarized into six types.』

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自下第二明心所有法，就中有三：第一、總牒開章，第二、列名舉數，第三、別牒具陳。此即第一總牒開章。言心所有法者，謂彼心王是其能有，此等諸法數，心之所有，故名心所有法。言略有六種者，舉心所有法，結六位數名。

論云：「遍行有五，別境有五，善有十一，煩惱有六，隨煩惱有二十，不定有四」者。

此即第二列名舉數。

論云：「遍行五者：一、作意，二、觸，三、受，四、想，五、思」者。

此下第三別牒具陳。就中有六：第一、解遍行五，第二、解別境五，第三、解善十一，第四、解煩惱六，第五、解隨煩惱二十，第六、解不定四。此即第一解遍行五。言遍行者，於一切時恒相續起，遍八識有，名曰遍行。一作意等者，作動於心，令心數數外緣諸境，名為作意。既作意已，令其心王觸於前境，名之為觸。領納外塵覺苦知樂，如是取境，名之為受。謂于境界取其像貌，方圓等相故名為想。令心造作善、惡、無記如是等業，稱之為思。即第一解遍行訖。

論云：「別境五者，一、欲，二、勝解，三、念，四、三摩地，五、慧」者。

此即第二解別境五。言別境者，別緣諸境，名為別境。何者名別？且如其欲，希望前境名之為欲；不希望境即無有欲。希

【現代漢語翻譯】 現代漢語譯本： 　　下面第二部分闡明心所有法，其中分為三部分：第一、總括全章，第二、列舉名稱和數量，第三、分別詳細陳述。這裡是第一部分，總括全章。所謂心所有法，是指心王是能擁有的主體，這些法是心王所擁有的，所以稱為心所有法。說略有六種，是舉出心所有法，總結為六個類別。

論中說：『遍行有五，別境有五，善有十一，煩惱有六，隨煩惱有二十，不定有四』。

這是第二部分，列舉名稱和數量。

論中說：『遍行五者：一、作意（Manasikara，心理活動的開始），二、觸（Sparsha，感官與對象的接觸），三、受（Vedana，感受），四、想（Samjna，認知），五、思（Chetana，意志）』。

下面是第三部分，分別詳細陳述。其中分為六部分：第一、解釋遍行五，第二、解釋別境五，第三、解釋善十一，第四、解釋煩惱六，第五、解釋隨煩惱二十，第六、解釋不定四。這裡是第一部分，解釋遍行五。所謂遍行，是指在一切時間恒常相續生起，遍及八識，稱為遍行。一、作意等，是指發動心，使心屢次向外攀緣各種境界，稱為作意。已經作意之後，使心王接觸到前面的境界，這稱為觸。領納外在塵境，感覺到苦樂，這樣獲取境界，稱為受。對於境界，取其形象和外貌，例如方圓等相，所以稱為想。使心造作善、惡、無記等業，這稱為思。第一部分，解釋遍行完畢。

論中說：『別境五者，一、欲（Chanda，願望），二、勝解（Adhimoksha，確信），三、念（Smriti，記憶），四、三摩地（Samadhi，禪定），五、慧（Prajna，智慧）』。

這是第二部分，解釋別境五。所謂別境，是指分別緣取各種境界，稱為別境。什麼叫做『別』呢？例如欲，希望前面的境界稱為欲；不希望的境界就沒有欲。希望

【English Translation】 English version: The second section below clarifies the mental factors (Citta-caitasikas), which are divided into three parts: First, a general introduction to the chapter; second, a list of names and numbers; and third, a detailed explanation of each. This is the first part, the general introduction. The so-called mental factors refer to the mind-king (Citta) as the possessor, and these dharmas are what the mind-king possesses, hence they are called mental factors. Saying there are roughly six types is to enumerate the mental factors and summarize them into six categories.

The treatise says: 'The pervasive (Sarvatraga) are five, the object-specific (Vishaya) are five, the wholesome (Kushala) are eleven, the afflictions (Klesha) are six, the secondary afflictions (Upaklesha) are twenty, and the indeterminate (Aniyata) are four.'

This is the second part, listing the names and numbers.

The treatise says: 'The five pervasive are: 1. Attention (Manasikara), 2. Contact (Sparsha), 3. Feeling (Vedana), 4. Perception (Samjna), 5. Volition (Chetana).'

Below is the third part, a detailed explanation of each. It is divided into six parts: First, explaining the five pervasive; second, explaining the five object-specific; third, explaining the eleven wholesome; fourth, explaining the six afflictions; fifth, explaining the twenty secondary afflictions; and sixth, explaining the four indeterminate. This is the first part, explaining the five pervasive. The so-called pervasive refers to those that constantly and continuously arise at all times, pervading the eight consciousnesses, and are called pervasive. 1. Attention, etc., refers to initiating the mind, causing it to repeatedly reach out and grasp various external objects, which is called attention. After attention has been initiated, the mind-king comes into contact with the object in front, which is called contact. Receiving external dust and sensing suffering and pleasure, this way of grasping objects is called feeling. Regarding the object, taking its image and appearance, such as squareness and roundness, is called perception. Causing the mind to create good, evil, and neutral actions is called volition. The first part, explaining the pervasive, is complete.

The treatise says: 'The five object-specific are: 1. Desire (Chanda), 2. Conviction (Adhimoksha), 3. Mindfulness (Smriti), 4. Concentration (Samadhi), 5. Wisdom (Prajna).'

This is the second part, explaining the five object-specific. The so-called object-specific refers to separately grasping various objects, which is called object-specific. What is meant by 'separate'? For example, desire, hoping for the object in front is called desire; if there is no hope for the object, then there is no desire. Hoping

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望之慾與不希望，二種有異，名之為別。乃至第五慧數，簡擇諸法名之為慧，不簡擇法不名為慧，簡擇之慧與不簡擇二種有異，名之為別。

言一欲者，于自樂境，希望愿求，或善或惡，名之為欲。于所緣境，心生決定，是事必爾，名為勝解，過去曾緣所習境界，明記不忘，名之爲念。於一境界令心不散，專住不離，名三摩地。三摩地名翻為等持，此即定之異名，持其心王及與數法等至於境，名為等持。簡擇是非，分別善惡，得決定義，名之為慧。上來第二解別境訖。

論云：「善有十一者：一、信，二、精進，三、慚，四、愧，五、無貪，六、無嗔，七、無癡，八、輕安，九、不放逸，十、舍，十一、不害」者。

此即第三解善十一。言善者，不造眾惡，名之為善。信有三寶、四諦，心不生謗，名之為信。心勇不退，精勤策勵，求諸善法，名為精進。造諸過惡，自羞名慚。造諸過惡，羞他名愧。又解云：「造諸過惡羞天名慚，造諸過惡羞人名愧。」於世榮利、財色等法，心不耽著，名曰無貪。于諸有情，心無損害、慈愍在懷，名曰無嗔。于諸善法，心無迷惑、如實了知，名曰無癡。身心調暢，遠離粗重，適悅安樂，名為輕安。耽著五欲，名為放逸。遠離彼塵，名不放逸。離沈、離掉，處於中庸，

【現代漢語翻譯】 現代漢語譯本：希望和不希望，這兩種是有區別的，這就被稱為『別』（區別）。乃至第五種心所『慧』（prajna），簡擇諸法才可稱之為『慧』，不簡擇諸法就不能稱之為『慧』，簡擇的『慧』與不簡擇的『慧』，這兩種是有區別的，這就被稱為『別』（區別）。

所謂『欲』（chanda），就是對於自己喜愛的境界，希望和愿求，無論是善的還是惡的，都可稱為『欲』。對於所緣的境界，內心生起決定，認為這件事必然如此，稱為『勝解』（adhimoksha）。對於過去曾經緣過的、所習慣的境界，能夠清楚地記住而不忘記，稱為『念』（smrti）。對於同一個境界，使心不散亂，專注安住而不離開，稱為『三摩地』（samadhi）。『三摩地』翻譯過來就是『等持』，這是『定』（samatha）的另一個名稱，使心王和心所法平等地安住于境界，就稱為『等持』。簡擇是非，分別善惡，得到確定的意義，稱為『慧』（prajna）。以上是第二種『別境』（viniyata）的解釋。

論中說：『善有十一種：一、信（sraddha），二、精進（virya），三、慚（hri），四、愧（apatrapya），五、無貪（alobha），六、無嗔（advesa），七、無癡（amoha），八、輕安（prasrabdhi），九、不放逸（apramada），十、舍（upeksha），十一、不害（avihimsa）。』

這是第三種解釋『善』（kusala）的十一種心所。所謂『善』，就是不造作各種惡業，這就被稱為『善』。對於三寶（triratna）、四諦（catuh-satya）生起信心，內心不產生誹謗，這被稱為『信』。內心勇敢而不退縮，精勤努力地追求各種善法，這被稱為『精進』。造作各種過錯和惡行，自己感到羞恥，這稱為『慚』。造作各種過錯和惡行，因為害怕別人知道而感到羞恥，這稱為『愧』。另一種解釋是：『造作各種過錯和惡行，對天神感到羞恥，這稱為『慚』；造作各種過錯和惡行，對人感到羞恥，這稱為『愧』。』對於世間的榮華富貴、財物美色等，內心不貪戀執著，這稱為『無貪』。對於一切有情眾生，內心沒有損害的念頭，懷有慈悲憐憫之心，這稱為『無嗔』。對於各種善法，內心沒有迷惑，如實地瞭解，這稱為『無癡』。身心調和暢快，遠離沉重和粗重，感到舒適安樂，這稱為『輕安』。貪戀執著於色、聲、香、味、觸五種慾望，這稱為『放逸』。遠離這些塵垢，稱為『不放逸』。離開昏沉和掉舉，處於中庸的狀態

【English Translation】 English version: Wishing and not wishing, these two are different, and are called 'Viniyata' (distinction). Even the fifth mental faculty, 'Prajna' (wisdom), only when discriminating dharmas can it be called 'Prajna'; not discriminating dharmas cannot be called 'Prajna'. The 'Prajna' that discriminates and the 'Prajna' that does not discriminate, these two are different, and are called 'Viniyata' (distinction).

What is called 'Chanda' (desire) is, regarding one's own pleasant object, hoping and wishing, whether good or bad, is called 'Chanda'. Regarding the object of focus, the mind generates certainty, believing that this matter is definitely so, is called 'Adhimoksha' (resolution). Regarding the realm that has been previously focused on and is familiar, clearly remembering and not forgetting, is called 'Smrti' (mindfulness). Regarding one object, causing the mind not to be scattered, focusing and dwelling without leaving, is called 'Samadhi' (concentration). 'Samadhi' is translated as 'Equanimity', which is another name for 'Samatha' (calm abiding), holding the mind-king and mental faculties equally on the object, is called 'Equanimity'. Discriminating right and wrong, distinguishing good and evil, obtaining a definite meaning, is called 'Prajna' (wisdom). The above is the explanation of the second 'Viniyata' (specifically defined).

The treatise says: 'There are eleven kinds of good: 1. Sraddha (faith), 2. Virya (diligence), 3. Hri (shame), 4. Apatrapya (embarrassment), 5. Alobha (non-greed), 6. Advesa (non-hatred), 7. Amoha (non-delusion), 8. Prasrabdhi (pliancy), 9. Apramada (non-negligence), 10. Upeksha (equanimity), 11. Avihimsa (non-harming).'

This is the third explanation of the eleven kinds of 'Kusala' (wholesome). What is called 'Kusala' is not creating various evil deeds, and this is called 'Kusala'. Having faith in the Triratna (Three Jewels) and the Catuh-satya (Four Noble Truths), and not giving rise to slander in the mind, this is called 'Sraddha'. The mind being brave and not retreating, diligently striving to seek various good dharmas, this is called 'Virya'. Creating various faults and evil deeds, feeling ashamed oneself, this is called 'Hri'. Creating various faults and evil deeds, feeling ashamed because of fear of others knowing, this is called 'Apatrapya'. Another explanation is: 'Creating various faults and evil deeds, feeling ashamed before the gods, this is called 'Hri'; creating various faults and evil deeds, feeling ashamed before people, this is called 'Apatrapya'.' Regarding worldly glory, wealth, beauty, etc., the mind not being greedy and attached, this is called 'Alobha'. Regarding all sentient beings, the mind having no intention of harming, cherishing compassion and pity, this is called 'Advesa'. Regarding various good dharmas, the mind not being deluded, truly understanding, this is called 'Amoha'. The body and mind being harmonious and comfortable, being far from heaviness and coarseness, feeling comfortable and happy, this is called 'Prasrabdhi'. Being greedy and attached to the five desires of form, sound, smell, taste, and touch, this is called 'Pramada' (negligence). Being far from these defilements, this is called 'Apramada' (non-negligence). Leaving dullness and agitation, being in a state of equilibrium

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其心平等，名之為舍。損惱有情，稱之為害。哀愍生故，名為不害。上來第三解善十一訖。

論云：「煩惱六者：一、貪，二、嗔，三、慢，四、無明，五、疑，六、不正見」者。

此即第四解煩惱六。言煩惱者，惱亂身心，名為煩惱。言貪者，于諸有情及資具等，愛樂耽著，名之為貪。于諸有情起諸損害，心不安隱，稱之為嗔。眾財色等而起貢高，計己勝他，名之為慢。了其真實，名之為明。不了真實，號曰無明。于諸諦中，心懷猶豫，如立衢路，名之曰疑。稱境而知，名為正見。此見邪僻，名不正見。上來第四解煩惱六訖。

論云：「隨煩惱二十者：一、忿，二、恨，三、惱，四、覆，五、誑，六、諂，七、憍，八、害，九、嫉，十、慳，十一、無慚，十二、無愧，十三、不信，十四、懈怠，十五、放逸，十六、惛沈，十七、掉舉，十八、失念，十九、不正知，二十、心亂」者。

此即第五解隨煩惱二十。言隨煩惱者，惱亂身心，煩勞行者，名為煩惱。忿等諸惑，隨貪等起，名隨煩惱。又解云：「謂此忿等隨順於心，不念解脫，名隨煩惱。」言忿等者，于違憤發，名之為忿。忿后結怨，名之為恨。心恨暴怒，稱之為惱。隱實過惡，目之為覆。讒詐惑亂，稱之曰誑。憍現恭順，名之為諂。

【現代漢語翻譯】 現代漢語譯本：內心平等，就叫做『舍』（upeksa，不偏不倚的心態）。損害惱亂有情眾生，就叫做『害』（vi हिंसा，傷害）。因為哀憐同情眾生而避免傷害，就叫做『不害』（ahimsa，不傷害）。以上是第三部分，關於善十一的解釋完畢。

論中說：『煩惱有六種：一、貪（raga，貪慾），二、嗔（dvesa，嗔恨），三、慢（mana，傲慢），四、無明（avidya，無明），五、疑（vicikitsa，懷疑），六、不正見（mithyadristi，邪見）。』

這是第四部分，解釋六種煩惱。所謂『煩惱』，就是惱亂身心，因此稱為煩惱。所謂『貪』，就是對於有情眾生以及財物等，喜愛迷戀執著，就叫做貪。對於有情眾生生起各種損害，內心不安寧，就叫做嗔。因為擁有眾多財富和美色等而生起貢高我慢，認為自己勝過他人，就叫做慢。瞭解事物的真實，就叫做『明』（vidya，明）。不瞭解事物的真實，就叫做『無明』。對於諸諦（satya，真諦）心懷猶豫，就像站在十字路口一樣，這就叫做疑。符合真理的認知，就叫做『正見』（samyagdristi，正見）。這種見解邪惡不正，就叫做『不正見』。以上是第四部分，關於六種煩惱的解釋完畢。

論中說：『隨煩惱有二十種：一、忿（krodha，忿怒），二、恨（upanaha，怨恨），三、惱（pradasa，惱怒），四、覆（mraksha，覆藏），五、誑（maya，欺騙），六、諂（satya，諂媚），七、憍（mada，驕傲），八、害（vihimsa，損害），九、嫉（irsya，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、惛沈（auddhatya，昏沉），十七、掉舉（vikshepa，掉舉），十八、失念（musitasmrtita，失念），十九、不正知（asamprajanya，不正知），二十、心亂（viksipta，散亂）。』

這是第五部分，解釋二十種隨煩惱。所謂『隨煩惱』，就是惱亂身心，使修行者感到煩勞，因此稱為煩惱。忿等各種迷惑，隨著貪等煩惱而生起，就叫做隨煩惱。另一種解釋是：『這些忿等煩惱順從於心，不思念解脫，就叫做隨煩惱。』所謂『忿等』，就是對於違逆的事情憤慨發怒，就叫做忿。忿怒之後結下怨恨，就叫做恨。內心怨恨而暴躁發怒，就叫做惱。隱瞞真實的過錯和罪惡，就叫做覆。用虛假的言辭迷惑擾亂他人，就叫做誑。表面上恭敬順從，實際上是諂媚，就叫做諂。

【English Translation】 English version: Equanimity of mind is called 'upeksha' (舍, impartiality). Causing harm and trouble to sentient beings is called 'himsa' (害, injury). Because of compassion and pity for sentient beings, refraining from harm is called 'ahimsa' (不害, non-harming). The above is the end of the third explanation of the eleven virtues.

The treatise says: 'The six afflictions are: 1. raga (貪, greed), 2. dvesa (嗔, hatred), 3. mana (慢, pride), 4. avidya (無明, ignorance), 5. vicikitsa (疑, doubt), 6. mithyadristi (不正見, wrong view).'

This is the fourth explanation of the six afflictions. 'Affliction' (煩惱) means to trouble and disturb the body and mind, hence it is called affliction. 'Greed' (貪) means to have affection, delight, and attachment to sentient beings and their possessions, and this is called greed. To generate various harms towards sentient beings, and to have an unpeaceful mind, is called hatred (嗔). To become arrogant and haughty because of wealth and beauty, and to consider oneself superior to others, is called pride (慢). To understand the truth is called 'vidya' (明, knowledge). Not understanding the truth is called 'avidya' (無明, ignorance). To have doubts about the Truths (諦), like standing at a crossroads, is called doubt (疑). Knowing in accordance with reality is called 'samyagdristi' (正見, right view). This view being perverse and incorrect is called 'mithyadristi' (不正見, wrong view). The above is the end of the fourth explanation of the six afflictions.

The treatise says: 'The twenty secondary afflictions are: 1. krodha (忿, anger), 2. upanaha (恨, resentment), 3. pradasa (惱, vexation), 4. mraksha (覆, concealment), 5. maya (誑, deceit), 6. satya (諂, flattery), 7. mada (憍, conceit), 8. vihimsa (害, harm), 9. irsya (嫉, envy), 10. matsarya (慳, miserliness), 11. ahrikya (無慚, shamelessness), 12. anapatrapya (無愧, lack of embarrassment), 13. asraddha (不信, disbelief), 14. kausidya (懈怠, laziness), 15. styana (放逸, negligence), 16. auddhatya (惛沈, torpor), 17. vikshepa (掉舉, distraction), 18. musitasmrtita (失念, forgetfulness), 19. asamprajanya (不正知, non-awareness), 20. viksipta (心亂, mental scattering).'

This is the fifth explanation of the twenty secondary afflictions. 'Secondary afflictions' (隨煩惱) means to trouble and disturb the body and mind, causing weariness to practitioners, hence they are called afflictions. The various delusions such as anger arise following afflictions such as greed, and are called secondary afflictions. Another explanation is: 'These afflictions such as anger follow the mind, not thinking of liberation, and are called secondary afflictions.' 'Anger, etc.' means to become indignant and angry at things that are contrary, and this is called anger (忿). After anger, to harbor resentment is called resentment (恨). To be resentful and violently angry in the mind is called vexation (惱). To conceal real faults and evils is called concealment (覆). To deceive and confuse others with false words is called deceit (誑). To appear respectful and obedient on the surface, but actually be flattering, is called flattery (諂).

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恃榮自舉，悅豫名憍。無悲無愍，損惱稱害。妒勝憂戚，名之為嫉。蘊財貪著，名之為慳。過不自恥，名曰無慚。惡不羞他，名曰無愧。違正不欲，心不清凈，名為不信。耽樂退善，名為懈怠。于惡不防，名為放逸。滯境無堪，名曰惛沈。心不寂靜，緣貪慾等，名為掉舉。謂于所說若法、若義，無所堪能，名為失念。正了諸法，名為正知。邪了不達，名不正知。馳散外緣，其心散亂，流轉不息，名為心亂。上來第五解隨煩惱二十訖。

論云：「不定四者：一、睡眠，二、惡作，三、尋，四、伺」者。

此即第六解不定四。言不定者，謂此四法，於三界中不定一處，如尋、伺二數色界中有，餘二即無，不定相隨，故名不定。言睡眠等者，略攝於心、不自在轉，越失所作，名曰睡眠。于已作、未作善、不善事，心懷追悔，名為惡作。於法推求，未審細察，令心粗轉，名之為尋。于所尋法數數推求，令心細轉，故名為伺。上來第二明心所有法訖。

大乘百法明門論疏捲上 大正藏第 44 冊 No. 1837 大乘百法明門論疏

大乘百法明門論疏卷下

大慈恩寺沙門大乘光撰

今略以五門料簡心所有法。其五門者，第一、諸論不同，第二、假實分別，第三、四界分別，第四、

【現代漢語翻譯】 現代漢語譯本： 自恃權勢而抬高自己，喜歡快樂而被稱為驕傲。沒有悲傷沒有憐憫，損害惱怒被稱為加害。嫉妒勝過自己的人而憂愁，這叫做嫉妒。積蓄錢財而貪戀執著，這叫做慳吝。犯了過錯不感到羞恥，這叫做無慚。做了壞事不以羞恥為意，這叫做無愧。違背正道而不願意遵循，內心不清凈，這叫做不信。沉溺於享樂而懈怠於行善，這叫做懈怠。對於惡事不加以防範，這叫做放逸。精神遲鈍而沒有能力，這叫做惛沈。內心不寂靜，因為貪慾等煩惱，這叫做掉舉。對於所說的法或義理，沒有理解和接受的能力，這叫做失念。正確地瞭解諸法，這叫做正知。錯誤地瞭解而不能通達，這叫做不正知。心識向外馳散，心意散亂，流轉不停息，這叫做心亂。以上第五部分解釋隨煩惱二十種完畢。

論中說：『不定有四種：一、睡眠，二、惡作，三、尋，四、伺。』

這是第六部分解釋不定四。說不定，是指這四種法，在三界（欲界、色界、無色界）中不是固定存在於一處，比如尋（Vitarka）和伺（Vicara）這兩種，在二禪（Dhyana）中有，其餘的禪定中就沒有，不是必然相隨，所以叫做不定。說睡眠等，是概括地說，心不自在地運轉，越過和失去應做的事情，這叫做睡眠。對於已經做過或未做的善事或不善事，內心懷有追悔，這叫做惡作。對於法進行推求，但沒有仔細審查，使心粗略地運轉，這叫做尋。對於所尋的法反覆推求，使心細緻地運轉，所以叫做伺。以上第二部分說明心所有法完畢。

《大乘百法明門論疏捲上》 大正藏第 44 冊 No. 1837 《大乘百法明門論疏》

《大乘百法明門論疏卷下》

大慈恩寺沙門大乘光 撰

現在簡略地用五種方式來分析心所有法。這五種方式是：第一、各論典的不同之處，第二、假有和實有的分別，第三、四界（欲界、色界、無色界、無為界）的分別，第四、……

【English Translation】 English version: Relying on honor to exalt oneself, delighting in pleasure and being called arrogant. Without sorrow or compassion, harming and vexing is called injury. Being jealous of those who surpass oneself and feeling worried, this is called jealousy (Irshya). Accumulating wealth and being greedy and attached, this is called stinginess (Matsarya). Not feeling ashamed of one's faults, this is called shamelessness (Ahrikya). Not being ashamed of the evil deeds of others, this is called lack of shame (Anapatrapya). Going against the right path and being unwilling to follow it, with an impure mind, this is called disbelief (Asraddha). Indulging in pleasure and being lazy in doing good, this is called indolence (Kausidya). Not guarding against evil, this is called recklessness (Styana). Being mentally dull and incapable, this is called mental dullness (Middha). The mind is not tranquil, due to greed and other afflictions, this is called excitement (Audhatya). Regarding the Dharma or meaning that is spoken, lacking the ability to understand and accept it, this is called forgetfulness (Musitasmrtita). Correctly understanding all dharmas, this is called right knowledge (Samprajanya). Incorrectly understanding and not being able to comprehend, this is called incorrect knowledge (Asamprajanya). The mind runs outward, the mind is scattered, flowing and unceasing, this is called mental distraction (Viksepa). The above is the end of the fifth explanation of the twenty secondary afflictions (Upaklesas).

The treatise says: 'The four uncertain ones are: 1. Sleep (Styana), 2. Regret (Kaukrytya), 3. Initial Application of Mind (Vitarka), 4. Sustained Application of Mind (Vicara).'

This is the sixth explanation of the four uncertain ones. 'Uncertain' means that these four dharmas are not fixed in one place in the three realms (Trailokya) [Desire Realm (Kamadhatu), Form Realm (Rupadhatu), Formless Realm (Arupadhatu)]. For example, Initial Application of Mind (Vitarka) and Sustained Application of Mind (Vicara) exist in the second Dhyana, but not in the other Dhyanas. They do not necessarily accompany each other, so they are called uncertain. 'Sleep, etc.' is a general term, referring to the mind not operating freely, exceeding and losing what should be done, this is called sleep. Having regret in one's heart for good or bad deeds that have been done or not done, this is called regret. Investigating the Dharma, but without careful examination, causing the mind to operate coarsely, this is called Initial Application of Mind (Vitarka). Repeatedly investigating the Dharma that has been investigated, causing the mind to operate finely, this is called Sustained Application of Mind (Vicara). The above is the end of the second explanation of mental functions (Caitasikas).

《Commentary on the Treatise on the Door to Understanding the Hundred Dharmas of the Mahayana, Volume 1》 Tripitaka Volume 44 No. 1837 《Commentary on the Treatise on the Door to Understanding the Hundred Dharmas of the Mahayana》

《Commentary on the Treatise on the Door to Understanding the Hundred Dharmas of the Mahayana, Volume 2》

Composed by the Shramana Daichengguang of Daci'en Temple

Now, I will briefly analyze mental functions using five approaches. These five approaches are: First, the differences between various treatises; second, the distinction between provisional existence and real existence; third, the distinction between the four realms [Desire Realm (Kamadhatu), Form Realm (Rupadhatu), Formless Realm (Arupadhatu), Unconditioned Realm (Asamskrta)]; fourth,...

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三性分別，第五、廢立六位。

第一、諸論不同者，若依此論，心所有法有五十一，謂遍行五，別境五，善十一，煩惱六，隨煩惱二十。不定四。若依《瑜伽》，有五十三法，五十一同此論，但隨煩惱中更加邪欲、邪勝解二教。若依《顯揚論》及《五蘊論》，心所有法有五十一，並同此論，無有差別。若依《雜集論》，心所有法五十五，自余諸數並同此論，唯煩惱六中，開不正見為五，謂薩迦耶見、邊執、見取、戒禁取、邪見。此即諸論顯數不同。

問曰：「何故《瑜伽》隨煩惱中更加邪欲、邪勝解？諸論並無，此有何意？」

解云：「《瑜伽論》所以更加邪欲、邪勝解者，為別境五中，念、定、慧三入隨煩惱，當知欲與勝解亦入隨煩惱中。又此二數，為障義重，得入隨煩惱中。」

問：「既如是者，諸論何故不說？」

答：「諸論不說者，爲念、定、慧三，五根攝故，親為近障，過失重故，所以入隨煩惱中。」

問曰：「欲與勝解，五根不攝，何故《瑜伽》建立此二入隨煩惱？若爾，何故遍行五數亦不入隨煩惱中？」

解云：「此之二數，雖望念、定、慧三，非五根攝，為障是稍輕，若望遍行，還是其重。故《瑜伽論》以此二數為障義重，得入隨煩惱中。」

問

【現代漢語翻譯】 現代漢語譯本 三性分別，第五、廢立六位。

第一、諸論不同之處在於，如果依照此論，心所有法有五十一種，包括遍行五種，別境五種，善十一種，煩惱六種，隨煩惱二十種，不定四種。如果依照《瑜伽師地論》（Yogācārabhūmi-śāstra），有五十三種法，五十一種與此論相同，只是在隨煩惱中增加了邪欲（mithyā-chanda）和邪勝解（mithyādhimokṣa）兩種。如果依照《顯揚聖教論》（Abhisamayālaṃkāra）和《五蘊論》（Pañcaskandha-prakaraṇa），心所有法有五十一種，與此論相同，沒有差別。如果依照《雜集論》（Abhidharma-samuccaya），心所有法有五十五種，其餘數目與此論相同，只是在煩惱六種中，將不正見（mithyā-dṛṣṭi）分為五種，即薩迦耶見（satkāya-dṛṣṭi）、邊執見（anta-grāha-dṛṣṭi）、見取見（dṛṣṭi-parāmarśa）、戒禁取見（śīla-vrata-parāmarśa）、邪見（mithyā-dṛṣṭi）。這些就是各論典所顯示的數目不同之處。

問：為什麼《瑜伽師地論》在隨煩惱中增加了邪欲和邪勝解？其他論典都沒有，這有什麼意義？

答：《瑜伽師地論》之所以增加邪欲和邪勝解，是因為別境五種中的念（smṛti）、定（samādhi）、慧（prajñā）三種屬於隨煩惱，應當知道欲（chanda）與勝解（adhimokṣa）也屬於隨煩惱。而且這兩種的障礙意義重大，所以可以歸入隨煩惱中。

問：既然如此，其他論典為什麼不說？

答：其他論典不說，是因爲念、定、慧三種被五根（pañcendriyāṇi）所攝，直接構成近障，過失嚴重，所以歸入隨煩惱中。

問：欲與勝解，不被五根所攝，為什麼《瑜伽師地論》建立這兩種屬於隨煩惱？如果這樣，為什麼遍行五種也不歸入隨煩惱中？

答：這兩種雖然相對於念、定、慧三種，不被五根所攝，但作為障礙來說稍輕，如果相對於遍行，還是比較重的。所以《瑜伽師地論》認為這兩種作為障礙的意義重大，可以歸入隨煩惱中。

問

【English Translation】 English version Discrimination of the Three Natures, Fifth: Establishing and Abolishing the Six Positions.

First, the differences among various treatises: According to this treatise, there are fifty-one mental factors (caitta), namely, the five universals (sarvatraga), the five object-determinants (viniyata), the eleven virtuous factors (kuśala), the six root afflictions (kleśa), the twenty secondary afflictions (upakleśa), and the four unfixed factors (aniyata). According to the Yogācārabhūmi-śāstra (瑜伽師地論), there are fifty-three dharmas, fifty-one of which are the same as in this treatise, but two more, namely, wrong desire (mithyā-chanda) and wrong conviction (mithyādhimokṣa), are added to the secondary afflictions. According to the Abhisamayālaṃkāra (顯揚聖教論) and the Pañcaskandha-prakaraṇa (五蘊論), there are fifty-one mental factors, which are the same as in this treatise, without any difference. According to the Abhidharma-samuccaya (雜集論), there are fifty-five mental factors. The other numbers are the same as in this treatise, except that among the six root afflictions, wrong view (mithyā-dṛṣṭi) is divided into five, namely, view of self (satkāya-dṛṣṭi), extreme view (anta-grāha-dṛṣṭi), holding to views (dṛṣṭi-parāmarśa), holding to precepts and vows (śīla-vrata-parāmarśa), and wrong view (mithyā-dṛṣṭi). These are the differences in the numbers shown in the various treatises.

Question: Why does the Yogācārabhūmi-śāstra add wrong desire and wrong conviction to the secondary afflictions? Other treatises do not have them. What is the meaning of this?

Answer: The reason why the Yogācārabhūmi-śāstra adds wrong desire and wrong conviction is that among the five object-determinants, mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā) are included in the secondary afflictions. It should be known that desire (chanda) and conviction (adhimokṣa) are also included in the secondary afflictions. Moreover, these two have a significant meaning of obstruction, so they can be included in the secondary afflictions.

Question: If that is the case, why do other treatises not mention it?

Answer: The reason why other treatises do not mention it is that mindfulness, concentration, and wisdom are included in the five faculties (pañcendriyāṇi), directly constitute near obstructions, and have serious faults, so they are included in the secondary afflictions.

Question: Desire and conviction are not included in the five faculties. Why does the Yogācārabhūmi-śāstra establish these two as belonging to the secondary afflictions? If so, why are the five universals not included in the secondary afflictions?

Answer: Although these two, relative to mindfulness, concentration, and wisdom, are not included in the five faculties, their obstruction is slightly lighter. However, relative to the universals, they are still heavier. Therefore, the Yogācārabhūmi-śāstra considers these two to have a significant meaning of obstruction, so they can be included in the secondary afflictions.

Question:

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曰：「何故《雜集論》煩惱六中，開不正見為五見？諸論併合為一，此有何意？」

解云：「諸論所以合為一者，以此五見同是慧性，對法論所以開為五者，約行解不同開之為五。此亦開合為異，亦無妨難。」

第二、假實分別者，心所有法，若依《瑜伽論》，二十七種是其實有，余是假立。二十七是實者，謂遍行五，別境五，善中八——除不放逸、舍、不害。當知不放逸、舍是無貪、無嗔、無癡、精進四法上假，不害即是無嗔上假故。

論云：「問：『是諸善法，幾世俗有？幾實物有？』答：『三是世俗有，謂不放逸、舍、及不害。』所以者何？不放逸、舍是無貪、無嗔、無癡、精進分故，即如是法離雜染義，建立為舍；治雜染義，立不放逸。不害即是無嗔分，故無別實物。煩惱六中，五是實有，謂貪、嗔、癡、慢、疑。一是假有，謂不正見。」

論云：「根本煩惱六：一、貪，二、嗔，三、無明，四、慢，五、見，六、疑。問：『是諸煩惱，幾世俗有？幾實物有？』答：『見是世俗有，是慧分故。余是實物有，別有心法故。』」隨煩惱為假為實者，若依《瑜伽．抉擇分》中，不定四法亦入隨煩惱中，合二十四總名隨煩惱分，亦無邪欲、邪勝解二法，但〈本地分〉中有二十六，更加邪欲、

【現代漢語翻譯】 現代漢語譯本： 問：『為什麼《雜集論》在六種煩惱中，將不正見分為五見？其他論典都合併爲一見，這有什麼含義？』 解答說：『其他論典之所以合併爲一見，是因為這五見本質上都是慧性。而《對法論》之所以分為五見，是根據修行和理解的不同而分為五種。這種開合的差異，並沒有什麼妨礙。』 第二，關於假有和實有的分別。《瑜伽師地論》認為，心所有法中，二十七種是真實存在的，其餘是假立的。這二十七種真實存在的法是：遍行五蘊（作意、觸、受、想、思），別境五蘊（欲、勝解、念、定、慧），善法八蘊——除了不放逸、舍、不害。應當知道，不放逸、舍是在無貪（Araga）、無嗔（Adosa）、無癡（Amoha）、精進（Viriya）這四種法的基礎上假立的，不害實際上是在無嗔的基礎上假立的。 《瑜伽師地論》說：『問：這些善法中，哪些是世俗假有？哪些是真實存在的？』答：『三種是世俗假有，即不放逸、舍、以及不害。』為什麼呢？因為不放逸、舍是無貪、無嗔、無癡、精進的一部分，就像這些法遠離雜染的意義，建立為舍；治理雜染的意義，建立為不放逸。不害是無嗔的一部分，所以沒有單獨的實體。在六種煩惱中，五種是真實存在的，即貪（Raga）、嗔（Adosa）、癡（Moha）、慢（Mana）、疑（Vicikiccha）。一種是假有的，即不正見（Micchaditthi）。』 《瑜伽師地論》說：『根本煩惱有六種：一、貪（Raga），二、嗔（Adosa），三、無明（Moha），四、慢（Mana），五、見（Ditthi），六、疑（Vicikiccha）。問：這些煩惱中，哪些是世俗假有？哪些是真實存在的？』答：『見是世俗假有，因為它是慧的一部分。其餘是真實存在的，因為它們是獨立的心法。』隨煩惱是假有還是實有呢？如果按照《瑜伽師地論·抉擇分》中的說法，不定四法也包含在隨煩惱中，總共二十四種，總稱為隨煩惱。也沒有邪欲（Micchachanda）、邪勝解（Micchadhimokkha）這兩種法，但在《本地分》中有二十六種，加上邪欲、邪勝解。

【English Translation】 English version: Question: 'Why does the Zaji Lun (Compendium of Categories) divide incorrect view into five views among the six afflictions, while other treatises combine them into one? What is the meaning of this?' The explanation says: 'The reason why other treatises combine them into one is that these five views are essentially of the nature of wisdom. The reason why the Abhidharma treatises divide them into five is based on the differences in practice and understanding. This difference in division and combination does not pose any obstacle.' Second, regarding the distinction between the false and the real. According to the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), among the mental factors, twenty-seven are truly existent, and the rest are falsely established. These twenty-seven truly existent factors are: the five omnipresent mental factors (Manaskara (attention), Sparsa (contact), Vedana (feeling), Samjna (perception), and Cetana (volition)), the five object-specific mental factors (Chanda (desire), Adhimoksa (conviction), Smrti (mindfulness), Samadhi (concentration), and Prajna (wisdom)), and eight of the wholesome mental factors—excluding non-remorse (Apramada), equanimity (Upeksa), and non-harm (Avihimsa). It should be known that non-remorse and equanimity are falsely established on the basis of non-greed (Araga), non-hatred (Adosa), non-delusion (Amoha), and diligence (Viriya), and non-harm is actually falsely established on the basis of non-hatred. The Yogacarabhumi-sastra says: 'Question: Among these wholesome dharmas, which are conventionally existent and which are truly existent?' Answer: 'Three are conventionally existent, namely non-remorse, equanimity, and non-harm.' Why is that? Because non-remorse and equanimity are parts of non-greed, non-hatred, non-delusion, and diligence. Just like these dharmas, the meaning of being apart from defilement is established as equanimity; the meaning of governing defilement is established as non-remorse. Non-harm is a part of non-hatred, so it does not have a separate real entity. Among the six afflictions, five are truly existent, namely greed (Raga), hatred (Adosa), delusion (Moha), pride (Mana), and doubt (Vicikiccha). One is falsely existent, namely incorrect view (Micchaditthi).' The Yogacarabhumi-sastra says: 'There are six fundamental afflictions: 1. Greed (Raga), 2. Hatred (Adosa), 3. Ignorance (Moha), 4. Pride (Mana), 5. View (Ditthi), 6. Doubt (Vicikiccha). Question: Among these afflictions, which are conventionally existent and which are truly existent?' Answer: 'View is conventionally existent because it is a part of wisdom. The rest are truly existent because they are independent mental dharmas.' Are the secondary afflictions false or real? According to the Yogacarabhumi-sastra, Determination Chapter, the four indeterminate dharmas are also included in the secondary afflictions, totaling twenty-four, collectively called secondary afflictions. There are also no such dharmas as wrong desire (Micchachanda) and wrong understanding (Micchadhimokkha), but in the Basic Section there are twenty-six, plus wrong desire and wrong understanding.

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邪勝解故。〈抉擇分〉中雲：「複次，隨煩惱自性云何？謂忿、恨、覆、惱、嫉、慳、誑、諂、憍、害、無慚、無愧、惛沈、掉舉、不信、懈怠、忘念、放逸、散亂、不正知、惡作、睡眠、尋伺。如〈本地分〉已廣宣說，如是等類，名隨煩惱自性。複次，此煩惱，幾世俗有？幾實物有？謂無慚、無愧、不信、懈怠，此四種是實物有，余是假有。謂忿、恨、惱、嫉、害五，是嗔分故，皆世俗有，慳、憍、掉舉三，是貪分故，示世俗有。覆、誑、諂、惛沈、睡眠、惡作、忘念、散亂、惡慧九法，是癡分故，皆是世俗有。放逸是貪、嗔、癡分，亦是假世俗有。尋、伺二種，是身、語、意加行分故，及慧分故，俱是假有。」若依《瑜伽》，二十七是實有，二十四是假有。若依《對法論》文，二十二是實物有，余並假有。言二十二實物有者，謂遍行五、別境五、善十一中，七是實有，四是假有。故《對法論》云：「無癡者，謂報教證智，抉擇為性。報教證智者，謂生得聞、思、修所生慧，如次應知。抉擇者，謂慧勇勤俱。故知無癡，用慧為性，更無別體。」不放逸、舍並云：「依止正勤，無貪、嗔、癡，是故依此四法假立。」言不害者，是無嗔善根一分，心悲愍為體。當知不害、不離無嗔，故亦是假。根本煩惱為有十中，五是實

【現代漢語翻譯】 現代漢語譯本 因為邪勝解的緣故。《抉擇分》中說：『此外，隨煩惱的自性是什麼？是指忿（fèn，憤怒）、恨（hèn，怨恨）、覆（fù，隱藏）、惱（nǎo，煩惱）、嫉（jí，嫉妒）、慳（qiān，吝嗇）、誑（kuáng，欺騙）、諂（chǎn，諂媚）、憍（jiāo，驕傲）、害（hài，傷害）、無慚（wú cán，不知羞恥）、無愧（wú kuì，不覺羞愧）、惛沈（hūn chén，昏沉）、掉舉（diào jǔ，掉舉）、不信（bù xìn，不相信）、懈怠（xiè dài，懈怠）、忘念（wàng niàn，忘記正念）、放逸（fàng yì，放縱）、散亂（sàn luàn，散亂）、不正知（bù zhèng zhī，不正知）、惡作（è zuò，後悔）、睡眠（shuì mián，睡眠）、尋（xún，尋）、伺（sì，伺）。如《本地分》已經廣泛宣說，像這些種類，稱為隨煩惱的自性。此外，這些煩惱，有多少是世俗有？有多少是實物有？所謂無慚、無愧、不信、懈怠，這四種是實物有，其餘是假有。所謂忿、恨、惱、嫉、害這五種，是嗔（chēn，嗔恨）的一部分，所以都是世俗有；慳、憍、掉舉這三種，是貪（tān，貪婪）的一部分，顯示是世俗有。覆、誑、諂、惛沈、睡眠、惡作、忘念、散亂、惡慧這九法，是癡（chī，愚癡）的一部分，都是世俗有。放逸是貪、嗔、癡的一部分，也是假世俗有。尋、伺這兩種，是身、語、意加行的一部分，以及慧（huì，智慧）的一部分，都是假有。』如果依照《瑜伽師地論》，二十七種是實有，二十四種是假有。如果依照《對法論》的文義，二十二種是實物有，其餘都是假有。所說二十二種實物有，是指遍行五、別境五、善十一中，七種是實有，四種是假有。所以《對法論》說：『無癡（wú chī）是指報教證智，以抉擇為自性。報教證智是指生得慧、聞所生慧、思所生慧、修所生慧，應當依次瞭解。抉擇是指慧、勇、勤三者共同作用。』所以知道無癡，是用智慧作為自性，沒有別的實體。不放逸、舍也說：『依止正勤，沒有貪、嗔、癡，所以依此四法假立。』所說不害（bù hài），是無嗔善根的一部分，以心懷悲憫為體。應當知道不害不離無嗔，所以也是假有。根本煩惱為有十種中，五種是實有。

【English Translation】 English version Because of the victory of wrong understanding. The 〈Discrimination Section〉 says: 'Furthermore, what is the nature of the secondary defilements? They are anger (fèn), resentment (hèn), concealment (fù), vexation (nǎo), jealousy (jí), miserliness (qiān), deceit (kuáng), flattery (chǎn), arrogance (jiāo), harm (hài), shamelessness (wú cán), lack of remorse (wú kuì), torpor (hūn chén), excitement (diào jǔ), disbelief (bù xìn), laziness (xiè dài), forgetfulness (wàng niàn), indulgence (fàng yì), distraction (sàn luàn), incorrect knowledge (bù zhèng zhī), regret (è zuò), sleep (shuì mián), investigation (xún), and analysis (sì). As the 〈Local Section〉 has already extensively explained, these kinds are called the nature of secondary defilements. Furthermore, how many of these defilements are conventionally existent? How many are substantially existent? Shamelessness, lack of remorse, disbelief, and laziness, these four are substantially existent, the rest are nominally existent. Anger, resentment, vexation, jealousy, and harm, these five are part of anger (chēn), so they are all conventionally existent; miserliness, arrogance, and excitement, these three are part of greed (tān), showing they are conventionally existent. Concealment, deceit, flattery, torpor, sleep, regret, forgetfulness, distraction, and wrong wisdom, these nine dharmas are part of ignorance (chī), so they are all conventionally existent. Indulgence is part of greed, anger, and ignorance, and is also nominally conventionally existent. Investigation and analysis, these two are part of the actions of body, speech, and mind, and part of wisdom (huì), so they are both nominally existent.' If according to the 《Yogacarabhumi-sastra》, twenty-seven are substantially existent, and twenty-four are nominally existent. If according to the text of the 《Abhidharma-samuccaya》, twenty-two are substantially existent, and the rest are all nominally existent. The twenty-two substantially existent ones are the five pervasive, the five specific, and among the eleven virtuous, seven are substantially existent, and four are nominally existent. Therefore, the 《Abhidharma-samuccaya》 says: 'Non-ignorance (wú chī) refers to the wisdom of retribution, teaching, and realization, with discernment as its nature. The wisdom of retribution, teaching, and realization refers to the wisdom born from birth, hearing, thinking, and cultivation, which should be understood in that order. Discernment refers to the combined action of wisdom, courage, and diligence.' Therefore, it is known that non-ignorance uses wisdom as its nature, and has no separate entity. Non-indulgence and equanimity are also said to: 'Rely on right diligence, without greed, anger, and ignorance, so these four dharmas are nominally established.' Non-harm (bù hài) is part of the root of non-anger, with compassion as its essence. It should be known that non-harm is inseparable from non-anger, so it is also nominal. Among the ten fundamental defilements, five are substantial.

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有，謂貪、嗔、癡、慢、疑。五是假有，謂五見，離慧之外無別性故。隨煩惱及不定合二十四，皆是假立。故論云：「當知忿等是假建立，離嗔等外無別性故。」謂忿、恨、惱、嫉、害此五是嗔一分，與《瑜伽》同，慳、憍是貪一分，掉舉是貪一分，此三是貪分，亦《瑜伽》同。放逸中依止懈怠及貪嗔癡四法假立，亦《瑜伽》同。無慚、無愧、二數是貪、嗔、癡分假立，不信、懈怠二數是癡分，並是假立，與《瑜伽》不同。謂《瑜伽》說此四是實物有，今《對法》言無慚、無愧二數是貪、嗔、癡分，不信、懈怠二數是愚癡分，故不同《瑜伽》。諂、誑二數是貪、癡一分。散亂一數是貪、嗔、癡分。忘念、不正知是煩惱中念慧為性，覆、睡眠、惡作是愚癡分。尋、伺二數或是思性，或是慧性，謂推度、不推度有差別故。《大乘瑜伽論》中雲：「隨煩惱中九數，謂覆、誑、諂、惛沈、睡眠、惡作、忘念、散亂、惡慧，並是癡分。」今《對法》中唯覆、惛沈、睡眠、惡作四是愚癡分，餘五不同。謂散亂一數是貪、嗔、癡分，諂、誑二數是貪、癡一分，失念、不正知是煩惱中念慧一分。當知並是作論者意異，各說一義。西國諸德並云：「隨煩惱中七是實有，謂無慚、無愧、惛沈、掉舉、不信、懈怠、心亂，此七數並別有體。」

【現代漢語翻譯】 現代漢語譯本 有五種根本煩惱，即貪（Lobha，渴望）、嗔（Dvesha，憎恨）、癡（Moha，愚癡）、慢（Mana，驕慢）、疑（Vicikitsa，懷疑）。五種是假有，即五見（五種錯誤的見解，包括身見、邊見、邪見、見取見、戒禁取見），因為它們離開了智慧之外沒有獨立的自性。隨煩惱和不定法合起來共二十四種，都是假立的。所以論中說：『應當知道忿等是假建立的，離開了嗔等之外沒有獨立的自性。』這裡忿（Krodha，忿怒）、恨（Upanaha，怨恨）、惱（Pradasha，惱怒）、嫉（Irshya，嫉妒）、害（Vihesa，損害）這五種是嗔的一部分，與《瑜伽師地論》（Yogacarabhumi-sastra）相同。慳（Matsarya，吝嗇）、憍（Mada，驕傲）是貪的一部分，掉舉（Audhatya，掉舉）是貪的一部分，這三種是貪的部分，也與《瑜伽師地論》相同。放逸（Pramada，放逸）中依止懈怠（Kausidya，懈怠）以及貪嗔癡四法假立，也與《瑜伽師地論》相同。無慚（Ahrikya，無慚）、無愧（Anapatrapya，無愧）這兩種是貪、嗔、癡的一部分假立，不信（Asraddha，不信）、懈怠這兩種是癡的一部分，這些都是假立的，與《瑜伽師地論》不同。因為《瑜伽師地論》說這四種是實物有，現在《對法論》（Abhidharmasamuccaya）說無慚、無愧這兩種是貪、嗔、癡的一部分，不信、懈怠這兩種是愚癡的一部分，所以與《瑜伽師地論》不同。諂（Maya，諂媚）、誑（Satya，欺騙）這兩種是貪、癡的一部分。散亂（Viksepa，散亂）是一種，是貪、嗔、癡的一部分。忘念（Musitasmrtita，忘念）、不正知（Asamprajanya，不正知）是在煩惱中以念和慧為自性，覆（Mraksha，覆藏）、睡眠（Styana，睡眠）、惡作（Kaukuktya，惡作）是愚癡的一部分。尋（Vitarka，尋）和伺（Vicara，伺）這兩種，或是思的自性，或是慧的自性，因為推度和不推度有差別。《大乘瑜伽論》（Mahayana-sutralamkara）中說：『隨煩惱中有九種，即覆、誑、諂、惛沈（Middha，昏沉）、睡眠、惡作、忘念、散亂、惡慧（Kuprajna，惡慧），都是癡的一部分。』現在《對法論》中只有覆、惛沈、睡眠、惡作四種是愚癡的一部分，其餘五種不同。散亂是一種，是貪、嗔、癡的一部分，諂、誑兩種是貪、癡的一部分，失念、不正知是在煩惱中念和慧的一部分。應當知道這些都是作論者意圖不同，各自說一種義理。西國諸位德高望重的法師都說：『隨煩惱中有七種是實有，即無慚、無愧、惛沈、掉舉、不信、懈怠、心亂（Viksepa，心亂），這七種都各自有獨立的體性。』

【English Translation】 English version There are five fundamental afflictions: greed (Lobha), hatred (Dvesha), delusion (Moha), pride (Mana), and doubt (Vicikitsa). Five are provisionally existent, namely the five views (false views, including the view of self, extreme views, wrong views, adherence to views, and adherence to precepts), because they have no separate nature apart from wisdom. The secondary afflictions and the indeterminate factors together total twenty-four, all of which are provisionally established. Therefore, the treatise says: 'It should be known that anger and the like are provisionally established, having no separate nature apart from hatred and the like.' Here, anger (Krodha), resentment (Upanaha), vexation (Pradasha), jealousy (Irshya), and harmfulness (Vihesa) are all part of hatred, which is the same as in the Yogacarabhumi-sastra. Stinginess (Matsarya) and arrogance (Mada) are part of greed, and excitement (Audhatya) is part of greed; these three are parts of greed, also the same as in the Yogacarabhumi-sastra. In restlessness (Pramada), reliance on laziness (Kausidya) and the four factors of greed, hatred, and delusion are provisionally established, also the same as in the Yogacarabhumi-sastra. Shamelessness (Ahrikya) and lack of embarrassment (Anapatrapya) are provisionally established as parts of greed, hatred, and delusion; disbelief (Asraddha) and laziness are parts of delusion, all of which are provisionally established, differing from the Yogacarabhumi-sastra. Because the Yogacarabhumi-sastra says that these four are substantially existent, now the Abhidharmasamuccaya says that shamelessness and lack of embarrassment are parts of greed, hatred, and delusion, and disbelief and laziness are parts of delusion, so it differs from the Yogacarabhumi-sastra. Flattery (Maya) and deceit (Satya) are parts of greed and delusion. Distraction (Viksepa) is one factor, part of greed, hatred, and delusion. Forgetfulness (Musitasmrtita) and non-awareness (Asamprajanya) are, within the afflictions, characterized by mindfulness and wisdom; concealment (Mraksha), drowsiness (Styana), and regret (Kaukuktya) are parts of delusion. Initial application (Vitarka) and sustained application (Vicara) are either of the nature of thought or of the nature of wisdom, because there is a difference between deliberation and non-deliberation. The Mahayana-sutralamkara says: 'Among the secondary afflictions, there are nine factors, namely concealment, deceit, flattery, torpor (Middha), drowsiness, regret, forgetfulness, distraction, and bad wisdom (Kuprajna), all of which are parts of delusion.' Now, in the Abhidharmasamuccaya, only concealment, torpor, drowsiness, and regret are parts of delusion; the other five are different. Distraction is one factor, part of greed, hatred, and delusion; flattery and deceit are parts of greed and delusion; loss of mindfulness and non-awareness are parts of mindfulness and wisdom within the afflictions. It should be known that these are all different intentions of the treatise writers, each speaking of one meaning. The venerable masters of Western countries all say: 'Among the secondary afflictions, there are seven that are substantially existent, namely shamelessness, lack of embarrassment, torpor, excitement, disbelief, laziness, and mental wandering (Viksepa); these seven all have independent entities.'

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問曰：「無慚、無愧、不信、懈怠，此四有別體者，論有誠文。惛沈、掉舉、散亂三數而有別體，何以得知？」

解云：「為掉舉數，論判是其貪分，若此數離貪外無別體者，貪不與嗔、癡相應。若爾，別有掉不得與一切煩惱相應過失。既言掉與一切煩惱相應，故知掉別有體。掉既言是貪一分、有別體，當知惛沈，散亂亦言唯是癡分，故知亦有別體。而準《對法》文，但隨煩惱中放逸是貪嗔癡一分者，則是實有。此隨煩惱二十中，唯此無慚、無愧、惛沈、掉舉、不信、懈怠、心亂七數，謂是貪嗔癡分；其餘十三數，或言一分，或言依止，故知並是假有。不定四數中，睡眠、惡作亦言是愚癡分，亦有別體。謂睡眠用想欲為性，離想外無別體故。故《顯揚論》言：『夢者欲想所作，此亦多虛。』故知睡眠是欲想性，謂是癡分，雖離癡外有別體，然是欲想性故，當知亦是假立；惡作無文。但西國諸師相傳云：『或是慧，雖言癡分，離癡外有別體。』然是思是慧性，離思慧外，無別體故，故知亦是假立。尋、伺兩數，離思離慧無別性故，亦是假立。西國諸師相傳云：『無癡善根亦有別體。』何以得知？一、《瑜伽》中唯言：『善十一中，三是假有，謂舍、不放逸、不害，余是實有。』故知無癡亦有別體。又云：

【現代漢語翻譯】 現代漢語譯本 問：『無慚（不知羞恥）、無愧（不覺羞辱）、不信（缺乏信仰）、懈怠（懶惰），這四種心所是否有各自獨立的實體？論典中有明確的說明。而惛沈（精神萎靡）、掉舉（心神不定）、散亂（精神渙散）這三種心所，雖然被歸為一類，但它們是否有各自獨立的實體？如何得知？』 答：『關於掉舉這種心所，《成唯識論》判斷它是貪的一部分。如果這種心所離開貪之外沒有獨立的實體，那麼貪就不應該與嗔（憤怒）、癡（愚昧）相應。如果這樣，就會出現掉舉不能與一切煩惱相應的過失。既然說掉舉與一切煩惱相應，就知道掉舉有獨立的實體。掉舉既然說是貪的一部分，又有獨立的實體，那麼應當知道，惛沈、散亂也被認為是癡的一部分，因此也應該有獨立的實體。而根據《對法論》的說法，隨煩惱中的放逸是貪、嗔、癡的一部分，這是真實存在的。這二十種隨煩惱中，只有無慚、無愧、惛沈、掉舉、不信、懈怠、心亂這七種心所，被認為是貪、嗔、癡的一部分；其餘十三種心所，或者說是一部分，或者說是依止，因此知道它們都是假立的。不定四心所中，睡眠、惡作也被認為是愚癡的一部分，也有獨立的實體。睡眠以想和欲為特性，離開想之外沒有獨立的實體。所以《顯揚論》說：『夢是欲和想所產生的，大多是虛假的。』因此知道睡眠是欲和想的性質，被認為是癡的一部分，雖然離開癡之外有獨立的實體，但因為是欲和想的性質，應當知道也是假立的；惡作沒有明確的說明。但是西國的諸位法師相傳認為：『惡作或許是慧，雖然說是癡的一部分，但離開癡之外有獨立的實體。』然而惡作是思和慧的性質，離開思和慧之外，沒有獨立的實體，因此知道也是假立的。尋（粗略思考）、伺（精細思考）這兩種心所，離開思和慧沒有獨立的性質，因此也是假立的。西國的諸位法師相傳認為：『無癡善根也有獨立的實體。』如何得知？第一，《瑜伽師地論》中只說：『善十一心所中，有三種是假立的，即舍（捨棄）、不放逸（不懈怠）、不害（不傷害），其餘都是真實存在的。』因此知道無癡也有獨立的實體。又說：』

【English Translation】 English version Question: 'Shamelessness (lack of shame), lack of conscience (lack of remorse), disbelief (lack of faith), and laziness (indolence), do these four have separate entities? The treatises have clear statements on this. As for languor (mental dullness), excitement (restlessness), and distraction (mental scattering), although these three are grouped together, do they have separate entities? How can we know?' Answer: 'Regarding the mental factor of excitement, the Vijnaptimatrata-siddhi judges it to be a part of greed. If this mental factor did not have a separate entity apart from greed, then greed should not be associated with anger (hatred) and delusion (ignorance). If that were the case, there would be the fault that excitement could not be associated with all afflictions. Since it is said that excitement is associated with all afflictions, we know that excitement has a separate entity. Since excitement is said to be a part of greed and has a separate entity, then it should be known that languor and distraction are also considered to be parts of delusion, and therefore should also have separate entities. According to the Abhidharma texts, among the secondary afflictions, only negligence is a part of greed, anger, and delusion, and this is truly existent. Among these twenty secondary afflictions, only shamelessness, lack of conscience, languor, excitement, disbelief, laziness, and mental confusion are considered to be parts of greed, anger, and delusion; the remaining thirteen mental factors are either said to be a part or to be dependent, therefore we know that they are all provisionally established. Among the four indeterminate mental factors, sleep and regret are also considered to be parts of ignorance and also have separate entities. Sleep has thought and desire as its nature, and has no separate entity apart from thought. Therefore, the Yogacarabhumi-sastra says: 'Dreams are produced by desire and thought, and are mostly false.' Therefore, we know that sleep is of the nature of desire and thought, and is considered to be a part of ignorance. Although it has a separate entity apart from ignorance, because it is of the nature of desire and thought, it should be known that it is also provisionally established; there is no clear statement about regret. However, the teachers of Western India traditionally say: 'Regret may be wisdom, although it is said to be a part of ignorance, it has a separate entity apart from ignorance.' However, regret is of the nature of thought and wisdom, and has no separate entity apart from thought and wisdom, therefore we know that it is also provisionally established. The two mental factors of investigation (coarse thought) and analysis (subtle thought) have no separate nature apart from thought and wisdom, therefore they are also provisionally established. The teachers of Western India traditionally say: 'The root of non-delusion also has a separate entity.' How can we know? First, the Yogacarabhumi-sastra only says: 'Among the eleven wholesome mental factors, three are provisionally established, namely equanimity (impartiality), non-negligence (diligence), and non-harming (benevolence), the rest are truly existent.' Therefore, we know that non-delusion also has a separate entity. It also says:'

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『大悲用無癡善根為性，與二十二根慧根不言相攝。』故知無癡別有體性。」

問曰：「若爾，何故《對法論》云：『無癡者謂報教證智，抉擇為體。』《釋論》云：『報教證智者，謂生得聞、思、修所生慧，如次應知。抉擇者謂慧勇勤俱。』此文何以言是慧性耶？」

解云：「無癡善根但對治癡，如無貪、無嗔、但對治貪嗔，別更無行相。《對法論》中，就行相以釋無癡，非謂無癡善根則是慧性。若從此義，心所有法五十一中，三十是實有，余皆是假有，言三十是實有者，謂遍行五，別境五，善八，加無癡，根本煩惱五，除不正見，隨煩惱七，合此三十是實有，余是假有。」

第三、四界分別者，四界謂欲界、色界、無色界、無漏界。五十一心所有法中，二十一通四界，謂遍行五，別境五，善十一，十四通三界，三界謂欲界、色界、無色界。十四謂貪、慢、疑、無明、不正見、不信、懈怠、放逸、惛沈、掉舉、忘念、不生知散亂、憍，四通二界，二界謂欲界、色界、四數謂諂、誑、尋、伺。十數唯欲界，十數謂嗔、忿、恨、惱、覆、嫉、慳、害、無慚、無愧。

第四、三性分別者，三性謂善、不善、無記。於五十一心所有法中，十四通三性。十四者，謂遍行五，別境五，不定四。十六通二

【現代漢語翻譯】 現代漢語譯本：『大悲以無癡善根為體性，與二十二根中的慧根不說是相互包含的。』因此可知無癡有其獨立的體性。

有人問：『如果這樣，為什麼《對法論》中說：『無癡是指報教證智，以抉擇為體。』《釋論》中說：『報教證智，是指生得慧、聞所成慧、思所成慧、修所成慧，應當依次瞭解。抉擇是指慧、勇、勤三者共同作用。』這段文字為什麼說是慧的體性呢？』

解釋說：『無癡善根只是對治愚癡，就像無貪、無嗔只是對治貪婪和嗔恨一樣，沒有其他的行相。《對法論》中，是從行相的角度來解釋無癡，並不是說無癡善根就是慧的體性。如果按照這個意義，心所有法五十一中，三十個是實有的，其餘都是假有的。所說三十個是實有的，是指遍行五、別境五、善八，加上無癡，根本煩惱五（除去不正見），隨煩惱七，總共這三十個是實有的，其餘是假有的。』

第三、四界分別：四界是指欲界（Kāmadhātu）、色界（Rūpadhātu）、無色界（Arūpadhātu）、無漏界（Anāsravadhātu）。五十一心所有法中，二十一個通於四界，是指遍行五、別境五、善十一。十四個通於三界，三界是指欲界（Kāmadhātu）、色界（Rūpadhātu）、無色界（Arūpadhātu）。十四個是指貪、慢、疑、無明、不正見、不信、懈怠、放逸、惛沈、掉舉、忘念、不生知散亂、憍。四個通於二界，二界是指欲界（Kāmadhātu）、色界（Rūpadhātu），四個數是指諂、誑、尋、伺。十個數唯在欲界（Kāmadhātu），十個數是指嗔、忿、恨、惱、覆、嫉、慳、害、無慚、無愧。

第四、三性分別：三性是指善、不善、無記。在五十一心所有法中，十四個通於三性。這十四個是指遍行五、別境五、不定四。

【English Translation】 English version: 『Great compassion takes non-delusion (amoha) as its nature, and it is not said to be included within the wisdom root (prajñā-indriya) among the twenty-two roots.』 Therefore, it is known that non-delusion has its own distinct nature.

Question: 『If that is the case, why does the Abhidharmasamuccaya say: 『Non-delusion refers to the wisdom of report, teaching, and realization, with discernment as its essence.』 The Commentary says: 『The wisdom of report, teaching, and realization refers to the wisdom born from birth, hearing, thinking, and cultivation, respectively. Discernment refers to the combination of wisdom, courage, and diligence.』 Why does this passage say it is the nature of wisdom?』

Answer: 『The wholesome root of non-delusion only counteracts delusion, just as non-greed and non-hatred only counteract greed and hatred, and there are no other characteristics. In the Abhidharmasamuccaya, non-delusion is explained from the perspective of its characteristics, not that the wholesome root of non-delusion is the nature of wisdom. According to this meaning, among the fifty-one mental factors, thirty are real, and the rest are conceptual. The thirty that are said to be real are the five universals (sarvatraga), the five object-determinants (viniyata), the eight wholesome factors (kuśala), plus non-delusion, the five fundamental afflictions (mūlakleśa) (excluding wrong view), and the seven secondary afflictions (upakleśa). These thirty together are real, and the rest are conceptual.』

Third, the distinction of the four realms: The four realms refer to the desire realm (Kāmadhātu), the form realm (Rūpadhātu), the formless realm (Arūpadhātu), and the unconditioned realm (Anāsravadhātu). Among the fifty-one mental factors, twenty-one are common to the four realms, namely the five universals (sarvatraga), the five object-determinants (viniyata), and the eleven wholesome factors (kuśala). Fourteen are common to the three realms, which are the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). The fourteen are greed (rāga), pride (māna), doubt (vicikitsā), ignorance (avidyā), wrong view (mithyādṛṣṭi), lack of faith (āśraddhya), laziness (kausīdya), non-restraint (styāna), dullness (auddhatya), agitation (vikṣepa), forgetfulness (muṣitasmṛtitā), non-investigation (asamprayoga), distraction (vikṣepa), and conceit (mada). Four are common to two realms, which are the desire realm (Kāmadhātu) and the form realm (Rūpadhātu). The four are flattery (śāṭhya), deceit (māyā), investigation (vitarka), and analysis (vicāra). Ten are only in the desire realm (Kāmadhātu). The ten are anger (krodha), resentment (upanāha), hatred (pradāśa), vexation (mrakṣa), concealment (pracchādana), jealousy (īrṣyā), miserliness (mātsarya), harm (vihiṃsā), shamelessness (āhrīkya), and lack of embarrassment (anapatrāpya).

Fourth, the distinction of the three natures: The three natures are wholesome (kuśala), unwholesome (akuśala), and neutral (avyākṛta). Among the fifty-one mental factors, fourteen are common to the three natures. These fourteen are the five universals (sarvatraga), the five object-determinants (viniyata), and the four unfixed factors (aniyata).

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性，二性謂不善性、無記性。言十六者，謂煩惱中貪、慢、疑、無明、不正見；隨煩惱中十一，謂諂、誑、憍、惛沈、掉舉、不信、懈怠、放逸、忘念、散亂、不正知。二十一唯一性，若善十一、唯是善性，若嗔、忿、恨、覆、惱、嫉、慳、害、無慚、無愧，此十唯不善。

第五、廢立六位者，依《瑜伽論》，略以四義廢立心所有法。言四義者，一、處，二、地，三、時，四、一切。處謂三性，地謂九地，時謂剎那相續，一切謂俱起。今約此四義明具多少。就中有二，先明六位具義多少，后明六位廢立所由。

先明六位具義多少者，遍行五法具其四：一、遍三性，二、遍九地，三、是相續，四、是俱起。別境五法具二闕二：言具二者，一、通三性，二、遍九地；言闕二者：一、非相續，二、非俱起。善十一法有一闕三：言有一者，謂遍九地；言闕三者，一、非通三性，二、非相續，三、非俱起。煩惱六者有一無四：言有一者，謂本煩惱性；言無四者，一、非通三性，二、非遍九地，三、非相續，四、非俱起。初之一門亦為簡隨煩惱故，所以更加余之四門。並依《瑜伽論》，隨煩惱二十，有一無四：言有一者，謂隨煩惱性；言無四者，謂一、非通三性，二、非遍九地，三、非相續，四、非俱起。初之一門為

【現代漢語翻譯】 現代漢語譯本 關於『性』，二性指的是不善性和無記性。所說的十六種，指的是煩惱中的貪（tanha，渴愛）、慢（mana，我慢）、疑（vicikiccha，懷疑）、無明（avijja，無知）、不正見（micchaditthi，邪見）；隨煩惱中的十一種，指的是諂（maya，虛偽）、誑（sathya，欺騙）、憍（mada，驕傲）、惛沈（styana，昏沉）、掉舉（auddhatya，掉舉）、不信（asaddha，不信）、懈怠（kausidya，懈怠）、放逸（pramada，放逸）、忘念（musitasmrtita，失念）、散亂（viksepa，散亂）、不正知（asamprajanya，不正知）。二十一種心所中只有一種『性』，如果善心所十一種，唯獨是善性；如果嗔（krodha，嗔恚）、忿（upanaha，忿怒）、恨（pradaha，怨恨）、覆（mraksha，覆藏）、惱（pradana，惱害）、嫉（irshya，嫉妒）、慳（matsarya，慳吝）、害（vihimsa，損害）、無慚（ahrikya，無慚）、無愧（anapatrapya，無愧），這十種唯獨是不善性。

第五，關於廢立六位，依據《瑜伽師地論》，大致用四種意義來廢立心所有法。所說的四種意義是：一、處，二、地，三、時，四、一切。『處』指的是三性，『地』指的是九地，『時』指的是剎那相續，『一切』指的是俱起。現在根據這四種意義來說明具備多少。其中有兩點，先說明六位具備的意義多少，后說明六位廢立的緣由。

先說明六位具備的意義多少，遍行五法具備全部四種意義：一、遍三性，二、遍九地，三、是相續，四、是俱起。別境五法具備兩種，缺少兩種：所說具備兩種是：一、通三性，二、遍九地；所說缺少兩種是：一、非相續，二、非俱起。善十一法具備一種，缺少三種：所說具備一種是：遍九地；所說缺少三種是：一、非通三性，二、非相續，三、非俱起。煩惱六種具備一種，缺少四種：所說具備一種是：本煩惱性；所說缺少四種是：一、非通三性，二、非遍九地，三、非相續，四、非俱起。最初的第一種意義也是爲了簡別隨煩惱的緣故，所以更加其餘的四種意義。並且依據《瑜伽師地論》，隨煩惱二十種，具備一種，缺少四種：所說具備一種是：隨煩惱性；所說缺少四種是：一、非通三性，二、非遍九地，三、非相續，四、非俱起。最初的第一種意義是爲了

【English Translation】 English version Regarding 『nature』, the two natures refer to unwholesome nature and indeterminate nature. The sixteen mentioned refer to greed (tanha, craving), pride (mana, conceit), doubt (vicikiccha, doubt), ignorance (avijja, ignorance), and wrong views (micchaditthi, false views) among the afflictions; the eleven among the secondary afflictions refer to flattery (maya, deceit), deception (sathya, dishonesty), arrogance (mada, pride), lethargy (styana, sloth), excitement (auddhatya, restlessness), disbelief (asaddha, lack of faith), laziness (kausidya, laziness), recklessness (pramada, heedlessness), forgetfulness (musitasmrtita, forgetfulness), distraction (viksepa, distraction), and incorrect knowledge (asamprajanya, non-alertness). Among the twenty-one mental factors, only one has a single 『nature』. If the eleven wholesome mental factors are exclusively wholesome in nature; if anger (krodha, anger), resentment (upanaha, resentment), hatred (pradaha, hatred), concealment (mraksha, concealment), vexation (pradana, spite), jealousy (irshya, jealousy), stinginess (matsarya, miserliness), harmfulness (vihimsa, harmfulness), shamelessness (ahrikya, lack of shame), and lack of embarrassment (anapatrapya, lack of embarrassment), these ten are exclusively unwholesome.

Fifth, regarding the establishment and rejection of the six categories, according to the Yogacarabhumi-sastra, the establishment and rejection of mental factors are roughly based on four meanings. The four meanings mentioned are: one, place; two, ground; three, time; four, all. 『Place』 refers to the three natures, 『ground』 refers to the nine grounds, 『time』 refers to momentary continuity, and 『all』 refers to co-arising. Now, based on these four meanings, we will explain the extent of possession. There are two points within this: first, we will explain the extent of the meanings possessed by the six categories; second, we will explain the reasons for the establishment and rejection of the six categories.

First, explaining the extent of the meanings possessed by the six categories, the five omnipresent mental factors possess all four meanings: one, pervading the three natures; two, pervading the nine grounds; three, being continuous; four, being co-arising. The five object-specific mental factors possess two and lack two: possessing two means: one, common to the three natures; two, pervading the nine grounds; lacking two means: one, not continuous; two, not co-arising. The eleven wholesome mental factors possess one and lack three: possessing one means: pervading the nine grounds; lacking three means: one, not common to the three natures; two, not continuous; three, not co-arising. The six afflictions possess one and lack four: possessing one means: being a fundamental affliction; lacking four means: one, not common to the three natures; two, not pervading the nine grounds; three, not continuous; four, not co-arising. The initial first meaning is also for distinguishing the secondary afflictions, therefore the remaining four meanings are added. Furthermore, according to the Yogacarabhumi-sastra, the twenty secondary afflictions possess one and lack four: possessing one means: being a secondary affliction; lacking four means: one, not common to the three natures; two, not pervading the nine grounds; three, not continuous; four, not co-arising. The initial first meaning is for

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簡本煩惱性，是以更加余之四門。並依《瑜伽論》，不定四法有一闕三：言有一者，謂通三性；言闕三者，謂一、非遍九地，二、非相續，三、非俱起。

言廢立六位所由者，初、得后五位，對其遍行，以明廢立。遍行五法，具四義故，名遍行；余皆不具，非遍行攝。別境五法俱具二義，謂通三性及遍九地，然非相續亦非俱起，闕此二義不名遍行。善十一法俱具一義，謂遍九地，然非遍三性，亦非相續，復非俱起，闕此三義，不名遍行。煩惱六法，四皆不具，謂非通三性，非遍九地，亦非相續，復非俱起，四義並闕，不名遍行。隨煩惱法，如煩惱說。不定四法，俱具一義，謂通三性，然非遍九地，亦非相續，復非俱起，三義闕故，不名遍行。

第二、將餘五位對別境位，約義有無，以明廢立，具二闕二，入別境中，余則不爾，非別境攝。遍行五法雖通三性及遍九地，但為相續及為俱起，二義不同，非別境攝。善十一法雖遍九地，亦非相續，復非俱起，但為非通三性，一義有異，非別境攝。煩惱六法，雖非相續亦非俱起，但為非通三性，非遍九地，二義有異，非別境攝。隨煩惱法，對其別境廢立如煩惱說。不定四法，雖通三性，亦非相續，復非俱起，但為非遍九地，一義不同，非別境攝。

第三、將

【現代漢語翻譯】 現代漢語譯本： 簡本煩惱的性質，是因此更加了其餘的四門。並且依據《瑜伽論》，不定四法有一種情況是缺少三種條件：說有一種情況，是指通於三性（善、惡、無記）；說缺少三種條件，是指一、不是遍於九地（欲界、色界、無色界九個層次的禪定境界），二、不是相續不斷，三、不是同時生起。

說到廢除和建立六個位次的原因，第一，得到后五個位次，針對它們的遍行性，來闡明廢除和建立。遍行五法，具備四種意義，所以叫做遍行；其餘的都不具備，不屬於遍行所攝。別境五法都具備兩種意義，是指通於三性以及遍於九地，然而不是相續不斷也不是同時生起，缺少這兩種意義，不叫做遍行。善十一法都具備一種意義，是指遍於九地，然而不是遍於三性，也不是相續不斷，又不是同時生起，缺少這三種意義，不叫做遍行。煩惱六法，四種都不具備，是指不通於三性，不遍於九地，也不是相續不斷，又不是同時生起，四種意義都缺少，不叫做遍行。隨煩惱法，如同煩惱所說。不定四法，都具備一種意義，是指通於三性，然而不遍於九地，也不是相續不斷，又不是同時生起，三種意義都缺少，不叫做遍行。

第二，將其餘五個位次與別境位比較，根據意義的有無，來闡明廢除和建立，具備兩種缺少兩種，就歸入別境之中，其餘的則不是這樣，不屬於別境所攝。遍行五法雖然通於三性以及遍於九地，但是因為相續不斷以及同時生起，兩種意義不同，不屬於別境所攝。善十一法雖然遍於九地，也不是相續不斷，又不是同時生起，但是因為不通於三性，一種意義有差異，不屬於別境所攝。煩惱六法，雖然不是相續不斷也不是同時生起，但是因為不通於三性，不遍於九地，兩種意義有差異，不屬於別境所攝。隨煩惱法，針對別境的廢除和建立如同煩惱所說。不定四法，雖然通於三性，也不是相續不斷，又不是同時生起，但是因為不遍於九地，一種意義不同，不屬於別境所攝。

第三，將

【English Translation】 English version: The nature of simplified afflictions is that they further augment the other four categories. Moreover, according to the Yogācārabhūmi-śāstra (《瑜伽論》, Treatise on the Stages of Yoga Practice), the four indeterminate dharmas (不定四法) have one aspect while lacking three: 'having one' means encompassing the three natures (三性, good, evil, and neutral); 'lacking three' means 1. not pervasive throughout the nine grounds (九地, the nine levels of meditative absorption in the desire, form, and formless realms), 2. not continuous, and 3. not simultaneous.

Regarding the reasons for establishing and abolishing the six categories, firstly, the latter five categories are considered in relation to the pervasive nature of the first category to clarify their establishment and abolishment. The five pervasive dharmas (遍行五法) are called 'pervasive' because they possess four characteristics; the others do not possess all four and are not included within the pervasive category. The five specific object dharmas (別境五法) possess two characteristics: encompassing the three natures and pervading the nine grounds. However, they are neither continuous nor simultaneous, lacking these two characteristics, and are therefore not called 'pervasive'. The eleven wholesome dharmas (善十一法) possess one characteristic: pervading the nine grounds. However, they do not pervade the three natures, are not continuous, and are not simultaneous, lacking these three characteristics, and are therefore not called 'pervasive'. The six afflictions (煩惱六法) lack all four characteristics: they do not encompass the three natures, do not pervade the nine grounds, are not continuous, and are not simultaneous, lacking all four characteristics, and are therefore not called 'pervasive'. The secondary afflictions (隨煩惱法) are described in the same way as the afflictions. The four indeterminate dharmas possess one characteristic: encompassing the three natures. However, they do not pervade the nine grounds, are not continuous, and are not simultaneous, lacking three characteristics, and are therefore not called 'pervasive'.

Secondly, the remaining five categories are compared to the specific object category, based on the presence or absence of characteristics, to clarify their establishment and abolishment. Possessing two characteristics and lacking two leads to inclusion within the specific object category; otherwise, they are not included within the specific object category. Although the five pervasive dharmas encompass the three natures and pervade the nine grounds, they differ in the two characteristics of being continuous and simultaneous, and are therefore not included within the specific object category. Although the eleven wholesome dharmas pervade the nine grounds, they are neither continuous nor simultaneous, and differ in the one characteristic of not encompassing the three natures, and are therefore not included within the specific object category. Although the six afflictions are neither continuous nor simultaneous, they differ in the two characteristics of not encompassing the three natures and not pervading the nine grounds, and are therefore not included within the specific object category. The establishment and abolishment of the secondary afflictions in relation to the specific object category is described in the same way as the afflictions. Although the four indeterminate dharmas encompass the three natures, they are neither continuous nor simultaneous, and differ in the one characteristic of not pervading the nine grounds, and are therefore not included within the specific object category.

Thirdly, comparing

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餘五位對善十一，約義有無，以明廢立，具一闕三，入善法中，余則不爾，非善法攝。遍行五法，雖遍九地，但為通三性，亦相續，復俱起，闕三義故，不入善中。別境五法，雖遍九地，亦非相續，復非俱起，但為通於三性，一義不同，非善中攝。煩惱六法，雖非通三性，亦非相續，復非俱起，但為不遍九地，一義不同，不入善中。隨煩惱法，如煩惱說。不定四法，雖非相續，亦非俱起，但為通於三性，非遍九地，二義有異，非入善中。

第四、將餘五位對煩惱六，約義有無，以明廢立，有一無四，入煩惱中，余法不爾，非煩惱攝，遍行五法，但為通於三性，遍九地，亦是相續，復是俱起，亦非本惑，五義並闕，非煩惱攝。別境五法雖非相續亦非俱起，但為通三性，亦遍九地，復非本惑，三義不同，非煩惱攝。善十一法雖非通三性，亦非相續復非俱起，但為遍九地，非本煩惱，二義不同，非煩惱攝，隨煩惱二十法雖非通三性非遍九地，亦非相續復非俱起，但為非本煩惱，一義不同，非煩惱攝。四不定法雖非遍九地，亦非相續復非俱起，但為通三性，非本煩惱，二義不同，非煩惱攝。

第五、將餘五位對隨煩惱，約義有無，以明廢立，具一闕四，入隨煩惱，余法不爾，非隨煩惱。遍行五法，但為通三性，遍

【現代漢語翻譯】 現代漢語譯本：其餘五類（心所法）與善十一法（eleven wholesome mental factors）相對比，根據意義的有無來闡明廢立，具備一個條件而缺少三個條件，就歸入善法之中，其餘的則不然，不屬於善法所攝。遍行五法（universal mental factors），雖然遍及九地（nine realms of existence），但因為通於三性（three natures: wholesome, unwholesome, and neutral），又是相續的，又是同時生起的，缺少三個條件，所以不歸入善法之中。別境五法（object-specifying mental factors），雖然遍及九地，但不是相續的，也不是同時生起的，只因爲通於三性這一個條件不同，所以不屬於善法所攝。煩惱六法（six root afflictions），雖然不通於三性，但不是相續的，也不是同時生起的，只因爲不遍及九地這一個條件不同，所以不歸入善法之中。隨煩惱法（twenty secondary afflictions），如同煩惱六法一樣說明。不定四法（four variable mental factors），雖然不是相續的，也不是同時生起的，只因爲通於三性，且不遍及九地，這兩個條件不同，所以不歸入善法之中。 第四，將其餘五類（心所法）與煩惱六法（six root afflictions）相對比，根據意義的有無來闡明廢立，具備一個條件而缺少四個條件，就歸入煩惱之中，其餘的法則不然，不屬於煩惱所攝。遍行五法（universal mental factors），只因爲通於三性（three natures），遍及九地（nine realms of existence），又是相續的，又是同時生起的，又不是根本的迷惑，五個條件都缺少，所以不屬於煩惱所攝。別境五法（object-specifying mental factors），雖然不是相續的，也不是同時生起的，只因爲通於三性，也遍及九地，又不是根本的迷惑，三個條件不同，所以不屬於煩惱所攝。善十一法（eleven wholesome mental factors），雖然不通於三性，也不是相續的，也不是同時生起的，只因爲遍及九地，且不是根本煩惱，兩個條件不同，所以不屬於煩惱所攝。隨煩惱二十法（twenty secondary afflictions），雖然不通於三性，也不遍及九地，也不是相續的，也不是同時生起的，只因爲不是根本煩惱，一個條件不同，所以不屬於煩惱所攝。四不定法（four variable mental factors），雖然不遍及九地，也不是相續的，也不是同時生起的，只因爲通於三性，且不是根本煩惱，兩個條件不同，所以不屬於煩惱所攝。 第五，將其餘五類（心所法）與隨煩惱（twenty secondary afflictions）相對比，根據意義的有無來闡明廢立，具備一個條件而缺少四個條件，就歸入隨煩惱，其餘的法則不然，不屬於隨煩惱。遍行五法（universal mental factors），只因爲通於三性（three natures），遍

【English Translation】 English version: The remaining five categories (of mental factors) are compared with the eleven wholesome mental factors (善十一法), and based on the presence or absence of meanings, establishment and rejection are clarified. Possessing one condition while lacking three conditions, they are included in wholesome dharmas; the rest are not, and are not included in wholesome dharmas. The five universal mental factors (遍行五法), although pervading the nine realms of existence (九地), are not included in the wholesome because they are common to the three natures (三性: wholesome, unwholesome, and neutral), are continuous, and arise simultaneously, lacking three conditions. The five object-specifying mental factors (別境五法), although pervading the nine realms of existence, are not continuous and do not arise simultaneously; they are only different in one condition, being common to the three natures, and are not included in the wholesome. The six root afflictions (煩惱六法), although not common to the three natures, are not continuous and do not arise simultaneously; they are only different in one condition, not pervading the nine realms of existence, and are not included in the wholesome. The twenty secondary afflictions (隨煩惱法) are explained like the six root afflictions. The four variable mental factors (不定四法), although not continuous and do not arise simultaneously, are different in two conditions, being common to the three natures and not pervading the nine realms of existence, and are not included in the wholesome. Fourth, the remaining five categories (of mental factors) are compared with the six root afflictions (煩惱六法), and based on the presence or absence of meanings, establishment and rejection are clarified. Possessing one condition while lacking four conditions, they are included in afflictions; the rest are not, and are not included in afflictions. The five universal mental factors (遍行五法) are not included in afflictions because they are common to the three natures (三性), pervade the nine realms of existence (九地), are continuous, arise simultaneously, and are not fundamental delusions, lacking all five conditions. The five object-specifying mental factors (別境五法), although not continuous and do not arise simultaneously, are not included in afflictions because they are common to the three natures, also pervade the nine realms of existence, and are not fundamental delusions, differing in three conditions. The eleven wholesome mental factors (善十一法), although not common to the three natures, are not continuous and do not arise simultaneously, are not included in afflictions because they pervade the nine realms of existence and are not fundamental afflictions, differing in two conditions. The twenty secondary afflictions (隨煩惱二十法), although not common to the three natures and not pervading the nine realms of existence, are not continuous and do not arise simultaneously, are not included in afflictions because they are not fundamental afflictions, differing in one condition. The four variable mental factors (四不定法), although not pervading the nine realms of existence, are not continuous and do not arise simultaneously, are not included in afflictions because they are common to the three natures and are not fundamental afflictions, differing in two conditions. Fifth, the remaining five categories (of mental factors) are compared with the twenty secondary afflictions (隨煩惱), and based on the presence or absence of meanings, establishment and rejection are clarified. Possessing one condition while lacking four conditions, they are included in secondary afflictions; the rest are not, and are not included in secondary afflictions. The five universal mental factors (遍行五法) are only common to the three natures (三性), pervade

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九地，亦相續，復俱起，復非隨惑，五義不同，非隨煩惱攝。別境五法，雖非相續，亦非俱起，但為通於三性，亦遍九地，非隨煩惱，三義不同，非隨煩惱。善十一法，雖非通三性，亦非相續，復非俱起，但為非遍九地，非隨煩惱，二義不同，非隨煩惱。煩惱六法，雖非通三性，非遍九地，亦非相續，復非俱起，但為非隨煩惱，一義不同，非隨煩惱。不定四法，雖非遍九地，亦非相續，復非俱起，但為通三性，非隨煩惱，二義不同，非隨煩惱。

第六、將餘五位對四不定，約義有無，以明廢立，具一闕三，名四不定，余法不爾，非不定攝。遍行五法，雖通三性，但為遍九地，亦相續，復俱起，三義不同，非入不定。別境五法，雖通三性，亦非相續，復非俱起，但為遍九地，一義不同，非入不定。善十一法，雖非相續，亦非俱起，但為非通三性、遍九地，二義不同，非不定攝。煩惱六法，雖非遍九地，亦非相續，復非俱起，但為非通三性，一義不同，非不定攝。隨煩惱二十法，雖非遍九地，亦非相續，復非俱起，但為非通三性，一義不同，非不定攝。上來略以五門料簡心所有法訖。

論云：「第三色法者，略有十一種：一、眼，二、耳，三、鼻，四、舌，五、身，六、色，七、聲，八、香，九、味，十、觸

【現代漢語翻譯】 現代漢語譯本 九地（指欲界、色界、無色界九個層次），雖然是相續的，也是同時生起的，但不是隨惑（隨煩惱），這五種意義不同，所以不是隨煩惱所攝。 別境五法（欲、勝解、念、定、慧），雖然不是相續的，也不是同時生起的，但因為通於三性（善、惡、無記），也遍於九地，不是隨煩惱，這三種意義不同，所以不是隨煩惱。 善十一法（信、慚、愧、無貪、無嗔、無癡、精進、輕安、不放逸、行舍、不害），雖然不通三性，也不是相續的，也不是同時生起的，但因為不是遍於九地，不是隨煩惱，這兩種意義不同，所以不是隨煩惱。 煩惱六法（貪、嗔、慢、疑、不正見、無明），雖然不通三性，不是遍於九地，也不是相續的，也不是同時生起的，但因為不是隨煩惱，這一個意義不同，所以不是隨煩惱。 不定四法（睡眠、惡作、尋、伺），雖然不是遍於九地，也不是相續的，也不是同時生起的，但因為通三性，不是隨煩惱，這兩種意義不同，所以不是隨煩惱。 第六，將剩餘五位（遍行、別境、善、煩惱、隨煩惱）對四不定（睡眠、惡作、尋、伺），根據意義的有無，來闡明廢立，具備一個條件而缺少三個條件，就叫做四不定，其他法則不是這樣，所以不屬於不定所攝。 遍行五法（作意、觸、受、想、思），雖然通三性，但因為遍於九地，也是相續的，也是同時生起的，這三種意義不同，所以不屬於不定。 別境五法（欲、勝解、念、定、慧），雖然通三性，也不是相續的，也不是同時生起的，但因為遍於九地，這一個意義不同，所以不屬於不定。 善十一法（信、慚、愧、無貪、無嗔、無癡、精進、輕安、不放逸、行舍、不害），雖然不是相續的，也不是同時生起的，但因為不通三性、不遍九地，這兩種意義不同，所以不屬於不定所攝。 煩惱六法（貪、嗔、慢、疑、不正見、無明），雖然不是遍於九地，也不是相續的，也不是同時生起的，但因為不通三性，這一個意義不同，所以不屬於不定所攝。 隨煩惱二十法，雖然不是遍於九地，也不是相續的，也不是同時生起的，但因為不通三性，這一個意義不同，所以不屬於不定所攝。以上簡略地用五種方式來辨析心所有法完畢。 論中說：『第三是色法，大致有十一種：一、眼，二、耳，三、鼻，四、舌，五、身，六、色，七、聲，八、香，九、味，十、觸

【English Translation】 English version The nine grounds (referring to the nine levels of desire realm, form realm, and formless realm), although they are continuous and arise simultaneously, are not secondary defilements (subsidiary afflictions). These five meanings are different, so they are not included in secondary defilements. The five specific object mental factors (desire, resolution, mindfulness, concentration, wisdom), although they are not continuous and do not arise simultaneously, because they are common to the three natures (wholesome, unwholesome, and neutral) and pervade the nine grounds, and are not secondary defilements, these three meanings are different, so they are not secondary defilements. The eleven wholesome mental factors (faith, shame, embarrassment, non-greed, non-hatred, non-delusion, diligence, pliancy, non-negligence, equanimity, non-harming), although they are not common to the three natures, are not continuous, and do not arise simultaneously, because they do not pervade the nine grounds and are not secondary defilements, these two meanings are different, so they are not secondary defilements. The six afflictions (greed, hatred, pride, doubt, wrong view, ignorance), although they are not common to the three natures, do not pervade the nine grounds, are not continuous, and do not arise simultaneously, because they are not secondary defilements, this one meaning is different, so they are not secondary defilements. The four undetermined mental factors (sleep, regret, investigation, analysis), although they do not pervade the nine grounds, are not continuous, and do not arise simultaneously, because they are common to the three natures and are not secondary defilements, these two meanings are different, so they are not secondary defilements. Sixth, comparing the remaining five categories (pervasive, specific object, wholesome, affliction, secondary affliction) with the four undetermined (sleep, regret, investigation, analysis), based on the presence or absence of meaning, to clarify establishment and rejection, possessing one condition and lacking three conditions is called the four undetermined; other dharmas are not like this, so they are not included in the undetermined. The five pervasive mental factors (attention, contact, feeling, perception, volition), although they are common to the three natures, because they pervade the nine grounds, are continuous, and arise simultaneously, these three meanings are different, so they are not included in the undetermined. The five specific object mental factors (desire, resolution, mindfulness, concentration, wisdom), although they are common to the three natures, are not continuous, and do not arise simultaneously, because they pervade the nine grounds, this one meaning is different, so they are not included in the undetermined. The eleven wholesome mental factors (faith, shame, embarrassment, non-greed, non-hatred, non-delusion, diligence, pliancy, non-negligence, equanimity, non-harming), although they are not continuous and do not arise simultaneously, because they are not common to the three natures and do not pervade the nine grounds, these two meanings are different, so they are not included in the undetermined. The six afflictions (greed, hatred, pride, doubt, wrong view, ignorance), although they do not pervade the nine grounds, are not continuous, and do not arise simultaneously, because they are not common to the three natures, this one meaning is different, so they are not included in the undetermined. The twenty secondary afflictions, although they do not pervade the nine grounds, are not continuous, and do not arise simultaneously, because they are not common to the three natures, this one meaning is different, so they are not included in the undetermined. The above is a brief analysis of mental factors using five methods. The treatise says: 'Third are the form dharmas, which are roughly eleven types: 1. Eye, 2. Ear, 3. Nose, 4. Tongue, 5. Body, 6. Form, 7. Sound, 8. Smell, 9. Taste, 10. Touch

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，十一、法處所攝色」者。

此則第三、明色法，就中有二：初、牒章，第二、舉數列名。言第三色法者，此則第一牒章。言色者，質礙之法名之為色。

問曰：「若質礙故名色者，眼等諸色可名質礙，無作之色云何質礙？」

解云：「無作之色雖非質礙，然從質礙色生故，亦名質礙。」

言略有十一種等者，此則第二舉數列名。了別色塵名之為眼，聽音樂等故名為耳，嗅沉麝等名之曰鼻，別甘辛等名之為舌，知澀滑等名之曰身。為眼所行名之為色，若依《雜集論》有二十五種，所謂：青、黃、赤、白、長、短、方、圓、粗、細、高、下，若正、不正，光、影、明、闇，云、煙、塵、霧，迥色、表色、空一顯色。為耳所聞名之為聲，若依《雜集論》有十一種，謂：若可意、若不可意、若俱相違、若因受大種、若因不受大種、若因俱大種、若世所共成、若成所引、若遍計所執、若聖言所攝、若非聖言所攝。為鼻所嗅名之為香，若依《雜集論》有六種，謂：好香、惡香、平等香、俱生香、和合香、變異香。為舌所嘗名之為味，若依《雜集論》有十二種，謂：苦、酢、甘、辛、咸、淡、若可意、若不可意、若俱相違、若俱生、若和合、若變異。身之所取故名為觸，若依《雜集論》有二十二種，謂：

【現代漢語翻譯】 現代漢語譯本：十一、法處所攝色』是指什麼？

這是第三部分，闡明色法，其中包含兩點：第一，重述章節；第二，列舉並說明名稱。『第三色法』，這是第一點，重述章節。所謂『色』，是指具有質礙性的法。

有人問：『如果因為具有質礙性而稱為色，那麼眼等諸色可以稱為質礙，但無作之色如何具有質礙性呢？』

解答說：『無作之色雖然本身不具有質礙性，但由於是從具有質礙性的色所生，所以也稱為質礙。』

『略有十一種等』，這是第二點，列舉並說明名稱。能夠了別色塵的稱為眼（cakṣu），能夠聽音樂等的稱為耳（śrotra），能夠嗅沉香、麝香等的稱為鼻（ghrāṇa），能夠分辨甘、辛等的稱為舌（jihvā），能夠感知澀、滑等的稱為身（kāya）。為眼所見的稱為色（rūpa），如果按照《雜集論》（Abhidharmasamuccaya）的說法，有二十五種，即：青（nīla）、黃（pīta）、赤（lohita）、白（avadāta）、長（dīrgha）、短（hrasva）、方（caturasra）、圓（parimaṇḍala）、粗（sthūla）、細（aṇu）、高（unnatā）、下（avanata），若正（sama）、不正（viṣama），光（āloka）、影（chāyā）、明（prabhā）、闇（tama），云（megha）、煙（dhūma）、塵（rajas）、霧（mahika），迥色（saṃvṛti-varṇa）、表色（saṃdarśana-varṇa）、空一顯色（ākāśa-eka-saṃdarśana-varṇa）。為耳所聽到的稱為聲（śabda），如果按照《雜集論》的說法，有十一種，即：若可意（iṣṭa）、若不可意（aniṣṭa）、若俱相違（tad-ubhayaviparyasta）、若因受大種（mahābhūta-ādāna-hetuka）、若因不受大種（anādāna-hetuka）、若因俱大種（tad-ubhaya-hetuka）、若世所共成（lokasaṃjñā-siddha）、若成所引（karma-vipāka-niṣpanna）、若遍計所執（parikalpita）、若聖言所攝（ārya-vacana-parigṛhīta）、若非聖言所攝（anārya-vacana-parigṛhīta）。為鼻所嗅到的稱為香（gandha），如果按照《雜集論》的說法，有六種，即：好香（surabhi-gandha）、惡香（durabhi-gandha）、平等香（sama-gandha）、俱生香（sahaja-gandha）、和合香（sāṃsargika-gandha）、變異香（vikāra-gandha）。為舌所嚐到的稱為味（rasa），如果按照《雜集論》的說法，有十二種，即：苦（tikta）、酢（amla）、甘（madhura）、辛（kaṭuka）、咸（lavaṇa）、淡（kaṣāya）、若可意（iṣṭa）、若不可意（aniṣṭa）、若俱相違（tad-ubhaya-viparyasta）、若俱生（sahaja）、若和合（sāṃsargika）、若變異（vikāra）。身體所接觸到的稱為觸（spraṣṭavya），如果按照《雜集論》的說法，有二十二種，即：

【English Translation】 English version: 'Eleventh, the colors included in the dharma-sphere (dharmadhātu)' - what does this refer to?

This is the third section, clarifying the nature of color (rūpa), which contains two points: first, restating the chapter; second, listing and explaining the names. 'The third color-dharma,' this is the first point, restating the chapter. What is called 'color' (rūpa) refers to the dharma that possesses the quality of obstruction (pratigha).

Someone asks: 'If it is called color because it possesses obstruction, then the colors such as the eye (cakṣu) can be called obstructive, but how can non-manifesting color (asaṃskṛta-rūpa) be obstructive?'

The answer is: 'Although non-manifesting color itself does not possess obstruction, it is called obstructive because it arises from color that possesses obstruction.'

'Briefly, there are eleven kinds, etc.,' this is the second point, listing and explaining the names. That which is able to distinguish color-objects (rūpa-dhātu) is called the eye (cakṣu); that which is able to hear music, etc., is called the ear (śrotra); that which is able to smell incense, musk, etc., is called the nose (ghrāṇa); that which is able to distinguish sweet, spicy, etc., is called the tongue (jihvā); that which is able to perceive rough, smooth, etc., is called the body (kāya). That which is seen by the eye is called color (rūpa), which, according to the Abhidharmasamuccaya (Compendium of Abhidharma), has twenty-five kinds, namely: blue (nīla), yellow (pīta), red (lohita), white (avadāta), long (dīrgha), short (hrasva), square (caturasra), round (parimaṇḍala), coarse (sthūla), fine (aṇu), high (unnatā), low (avanata), even (sama), uneven (viṣama), light (āloka), shadow (chāyā), bright (prabhā), dark (tama), cloud (megha), smoke (dhūma), dust (rajas), mist (mahika), concealing color (saṃvṛti-varṇa), manifesting color (saṃdarśana-varṇa), and color manifested in space (ākāśa-eka-saṃdarśana-varṇa). That which is heard by the ear is called sound (śabda), which, according to the Abhidharmasamuccaya, has eleven kinds, namely: desirable (iṣṭa), undesirable (aniṣṭa), contradictory to both (tad-ubhayaviparyasta), caused by the reception of the great elements (mahābhūta-ādāna-hetuka), caused by the non-reception of the great elements (anādāna-hetuka), caused by both great elements (tad-ubhaya-hetuka), commonly established by the world (lokasaṃjñā-siddha), produced by the ripening of karma (karma-vipāka-niṣpanna), conceptually constructed (parikalpita), included in the words of the noble ones (ārya-vacana-parigṛhīta), and not included in the words of the noble ones (anārya-vacana-parigṛhīta). That which is smelled by the nose is called odor (gandha), which, according to the Abhidharmasamuccaya, has six kinds, namely: pleasant odor (surabhi-gandha), unpleasant odor (durabhi-gandha), neutral odor (sama-gandha), innate odor (sahaja-gandha), combined odor (sāṃsargika-gandha), and transformed odor (vikāra-gandha). That which is tasted by the tongue is called flavor (rasa), which, according to the Abhidharmasamuccaya, has twelve kinds, namely: bitter (tikta), sour (amla), sweet (madhura), spicy (kaṭuka), salty (lavaṇa), astringent (kaṣāya), desirable (iṣṭa), undesirable (aniṣṭa), contradictory to both (tad-ubhaya-viparyasta), innate (sahaja), combined (sāṃsargika), and transformed (vikāra). That which is touched by the body is called tangible (spraṣṭavya), which, according to the Abhidharmasamuccaya, has twenty-two kinds, namely:

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滑、澀、輕、重、軟、暖、急、冷、饑、渴、飽、力、劣、悶、癢、粘、病、老、死、疲、息、勇。十一法處所攝色者，謂意識所行，無見無對，色蘊所攝，略有五種，謂：極略色、極迥色、受所引色、遍計所起色、自在所生色。極略色者，謂極微色。極迥色者，謂即此離余礙觸色。受所引色者，謂無表色。遍計所起色者謂影像色。自在所生色者，謂解脫靜慮所行境色。上來大文第三明色法訖。

論云：「第四、心不相應行法者，略有二十四種：一、得，二、命根，三、眾同分，四、異生性，五、無想定，六、滅盡定，七、無想事，八、名身，九、句身，十、文身，十一、生，十二、老，十三、住，十四、無常，十五、流轉，十六、定異，十七、相應，十八、勢速，十九、次第，二十、方，二十一、時，二十二、數，二十三、和合性，二十四、不和合性」者。

此則第四明心不相應行法。就中有二：第一、牒章，第二、舉數列名。言第四心不相應行法者，此則第一牒章，遍行五等與心相應，此得等諸法不與心相應，此名心不相應。言行者，則是行蘊，此明得等諸法是行蘊攝，余心色無為，非行蘊攝。言不相應，簡別心所有法。言其行者，則簡心色無為，故名心不相應行。

略有二十四種等者，此則

【現代漢語翻譯】 現代漢語譯本 滑、澀、輕、重、軟、暖、急、冷、饑、渴、飽、力、劣、悶、癢、粘、病、老、死、疲、息、勇。十一法處所攝色，是指意識所行，無見無對，色蘊所攝的，大致有五種，即：極略色（極其微小的色）、極迥色（遠離其他阻礙觸碰的色）、受所引色（由感受所引發的色，即無表色）、遍計所起色（由虛妄分別產生的色，即影像色）、自在所生色（由解脫靜慮所產生的境界色）。極略色，是指極微之色。極迥色，是指遠離其他阻礙觸碰的色。受所引色，是指無表色。遍計所起色，是指影像色。自在所生色，是指解脫靜慮所行之境色。以上是大文的第三部分，說明色法完畢。

論中說：『第四、心不相應行法，大致有二十四種：一、得，二、命根，三、眾同分，四、異生性，五、無想定，六、滅盡定，七、無想事，八、名身，九、句身，十、文身，十一、生，十二、老，十三、住，十四、無常，十五、流轉，十六、定異，十七、相應，十八、勢速，十九、次第，二十、方，二十一、時，二十二、數，二十三、和合性，二十四、不和合性』。

這是第四部分，說明心不相應行法。其中分為兩部分：第一、總標章節，第二、列舉名目。『第四心不相應行法』，這是第一部分，總標章節。遍行五等與心相應，而『得』等諸法不與心相應，因此稱為心不相應。『行』，是指行蘊，這裡說明『得』等諸法是行蘊所攝，其餘心、色、無為，不是行蘊所攝。『不相應』，是爲了區別於心所有法。『行』，是爲了區別於心、色、無為，所以稱為心不相應行。

『略有二十四種等』，這是...

【English Translation】 English version Slippery, rough, light, heavy, soft, warm, quick, cold, hunger, thirst, satiety, strength, weakness, dullness, itching, stickiness, sickness, old age, death, fatigue, rest, courage. The colors included in the eleven sense bases are those perceived by consciousness, without visibility or resistance, and included in the aggregate of form. Roughly, there are five types: extremely subtle colors, extremely remote colors, colors produced by sensation, colors arising from conceptualization, and colors produced by mastery. Extremely subtle colors are the colors of extremely small particles. Extremely remote colors are those colors that are free from other obstructing tactile sensations. Colors produced by sensation are non-revealing forms (無表色). Colors arising from conceptualization are image-colors. Colors produced by mastery are the colors of the realm experienced in liberation through meditative absorption. The above is the third major section, concluding the explanation of form-dharmas.

The treatise states: 'Fourth, non-mind-associated formations (心不相應行法) are roughly twenty-four types: 1. attainment (得), 2. life-force (命根), 3. commonality of kind (眾同分), 4. characteristic of being an ordinary being (異生性), 5. non-perception samadhi (無想定), 6. cessation samadhi (滅盡定), 7. state of non-perception (無想事), 8. collection of names (名身), 9. collection of phrases (句身), 10. collection of letters (文身), 11. birth (生), 12. aging (老), 13. duration (住), 14. impermanence (無常), 15. flowing (流轉), 16. fixed difference (定異), 17. correspondence (相應), 18. swiftness (勢速), 19. sequence (次第), 20. direction (方), 21. time (時), 22. number (數), 23. aggregation (和合性), 24. non-aggregation (不和合性).'

This is the fourth section, explaining non-mind-associated formations. It is divided into two parts: first, stating the chapter heading; second, listing the names. 'Fourth, non-mind-associated formations,' this is the first part, stating the chapter heading. The pervasive five are associated with the mind, while phenomena such as 'attainment' are not associated with the mind, hence they are called non-mind-associated. 'Formation' refers to the aggregate of formations; this explains that phenomena such as 'attainment' are included in the aggregate of formations, while the remaining mind, form, and unconditioned are not included in the aggregate of formations. 'Non-associated' distinguishes them from mental factors. 'Formation' distinguishes them from mind, form, and the unconditioned; therefore, they are called non-mind-associated formations.

'Roughly twenty-four types, etc.,' this is...

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第二舉數列名。言一得者，於三性法假立獲得，名之為得。先業所感，隨壽短長，住時決定，稱曰命根。六趣差別，各各不同，自類而居，名眾同分。謂于聖法未得未證，異於聖故號曰異生。滅諸六識心、心數法，無有緣慮，故名無想定。滅諸六識心、心數法，及第七一分，名為滅盡定。生無想天，五百劫中心無緣慮，名無想事。謂詮諸行天人等，號稱曰名身。聚集諸法，名顯染凈義，故名句身。名之與句，二種所依，名曰文身。本無今有，說之名生。發白面皺，稱之為老。相續不斷，名之為住。有已還無，名曰無常。剎那相續，稱為流轉。因果各別，故名定異。因果相稱，號曰相應。迅疾流轉，名為勢速。一一不俱，稱為次第。東西南北，號之曰方。過現未來，稱之曰時。一十百千，名之為數。眾緣聚會，名為和合。諸行緣乖，名不和合。上來第四解心不相應行訖。

今略作三門料簡二十四不相應行法，第一明諸論不同，第二釋妨難，第三辨其假相。

第一、明諸論不同者，《瑜伽》、《顯揚》、此論，皆有二十四不相應行，《對法論》有二十三，無不和合，《五蘊論》中唯有十四，無流轉等十。此則諸論顯數不同。

第二、釋妨難者，問曰：「何故《瑜伽》、《顯揚》、此論並同？何故《對法

【現代漢語翻譯】 現代漢語譯本 第二，列舉數列之名。如果說『一得』，是指在三種自性法上假立獲得，稱之為『得』（Prāpti）。由先前業力所感，隨著壽命長短，住世時間已定，稱作『命根』（Jīvitendriya）。六道眾生差別，各不相同，各自依其種類而居，名為『眾同分』（Nikāyasabhāga）。對於聖法尚未獲得和證悟，不同於聖者，所以叫做『異生』（Pṛthagjana）。滅除所有六識心和心所法，沒有緣慮作用，所以叫做『無想定』（Asañjñāsamāpatti）。滅除所有六識心和心所法，以及第七識的一部分，名為『滅盡定』（Nirodhasamāpatti）。生於無想天，五百劫中心無緣慮，名為『無想事』（Asañjñika）。用以詮釋諸行的天人等，稱之為『名身』（Nāmakāya）。聚集諸法，顯示染污和清凈的意義，所以叫做『句身』（Padakāya）。名身和句身，二者所依之處，名為『文身』（Vyañjanakāya）。本來沒有現在有了，述說它叫做『生』（Jāti）。頭髮變白，面容起皺，稱之為『老』（Jarā）。相續不斷，名為『住』（Sthiti）。有了之後又消失了，名為『無常』（Anityatā）。剎那剎那相續，稱為『流轉』（Saṃsāra）。因果各不相同，所以叫做『定異』（Niyatavipāka）。因果互相稱合，叫做『相應』（Sahabhāva）。迅速流轉，名為『勢速』（Javita）。一一不一起出現，稱為『次第』（Anukrama）。東西南北，稱之為『方』（Deśa）。過去、現在、未來，稱之為『時』（Kāla）。一、十、百、千，名之為『數』（Saṃkhyā）。眾多因緣聚集會合，名為『和合』（Sāmagrī）。諸行因緣乖離，名『不和合』（Asāmagrī）。以上第四解說心不相應行完畢。 現在簡略地從三個方面來分析這二十四種心不相應行法：第一，說明各論典的不同；第二，解釋疑問和辯駁；第三，辨明它們的假相。 第一，說明各論典的不同。《瑜伽師地論》、《顯揚聖教論》和本論（《成唯識論》），都有二十四種心不相應行。《對法論》有二十三種，沒有『不和合』。《五蘊論》中只有十四種，沒有『流轉』等十種。這些論典所顯示的數目不同。 第二，解釋疑問和辯駁。有人問：『為什麼《瑜伽師地論》、《顯揚聖教論》和本論都相同？為什麼《對法論》缺少一種？為什麼《五蘊論》缺少十種？』 English version Second, enumerate the names of the series. If we speak of 'attainment' (Prāpti), it refers to the provisional establishment of attainment on the three natures, and is called 'attainment'. Influenced by previous karma, the duration of life, whether short or long, is determined, and is called 'life-force' (Jīvitendriya). The differences among the six realms of beings, each different from the other, each residing according to its kind, is called 'commonality of kind' (Nikāyasabhāga). With regard to the sacred Dharma, not yet attained or realized, different from the sages, it is called 'ordinary being' (Pṛthagjana). Extinguishing all the six consciousnesses, mind and mental functions, without any object of thought, it is called 'cessation of perception' (Asañjñāsamāpatti). Extinguishing all the six consciousnesses, mind and mental functions, and a portion of the seventh consciousness, it is called 'cessation of feeling and perception' (Nirodhasamāpatti). Born in the realm of non-perception, for five hundred kalpas without any object of thought, it is called 'state of non-perception' (Asañjñika). That which explains the activities of gods and humans, etc., is called 'body of names' (Nāmakāya). Gathering together all dharmas, revealing the meaning of defilement and purity, it is called 'body of phrases' (Padakāya). The basis of both the body of names and the body of phrases is called 'body of letters' (Vyañjanakāya). Originally non-existent, now existent, speaking of it is called 'birth' (Jāti). Hair turning white, face wrinkling, is called 'old age' (Jarā). Continuing without interruption is called 'duration' (Sthiti). Having existed and then disappearing is called 'impermanence' (Anityatā). Moment-to-moment continuation is called 'transmigration' (Saṃsāra). Cause and effect each being different is called 'fixed difference' (Niyatavipāka). Cause and effect being mutually corresponding is called 'co-existence' (Sahabhāva). Rapidly flowing is called 'speed' (Javita). Each not occurring simultaneously is called 'sequence' (Anukrama). East, west, south, north are called 'direction' (Deśa). Past, present, future are called 'time' (Kāla). One, ten, hundred, thousand are called 'number' (Saṃkhyā). The gathering and meeting of many causes and conditions is called 'harmony' (Sāmagrī). The divergence of the causes and conditions of all activities is called 'disharmony' (Asāmagrī). The above is the end of the fourth explanation of non-associated formations. Now, let's briefly analyze these twenty-four non-associated formations from three aspects: First, clarifying the differences among the treatises; second, explaining doubts and refutations; third, distinguishing their illusory appearances. First, clarifying the differences among the treatises. The Yogācārabhūmi-śāstra, the Abhidharmasamuccaya, and this treatise (Vijñaptimātratāsiddhi), all have twenty-four non-associated formations. The Dharmasaṃgraha has twenty-three, lacking 'disharmony' (Asāmagrī). The Pañcaskandhaprakaraṇa only has fourteen, lacking 'transmigration' (Saṃsāra) and the other ten. Thus, the numbers shown in these treatises are different. Second, explaining doubts and refutations. Someone asks: 'Why are the Yogācārabhūmi-śāstra, the Abhidharmasamuccaya, and this treatise all the same? Why does the Dharmasaṃgraha lack one? Why does the Pañcaskandhaprakaraṇa lack ten?'

【English Translation】 English translation line 1 English translation line 2

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論》有二十三，無不和合？此有何意？」

一解云：「《對法論》雲和合等者，論既言和合等，當知則等取不和合。」又一解云：「略故不說。」

問曰：「等略何故不略餘數？但略不和合耶？」

解云：「已說在所說中，所以但偏略不和合性也。言說在所說中者，謂異生性，是見道煩惱假建立，望聖道有不得義故，即是不和合義。不和合中，略舉一隅，余不和合，類亦可知，所以偏略不和合性。《瑜伽》、《顯揚》、此論並有二十四者，此據異生外別有不和合名，所以餘論中言二十四也。」

問：「諸論或言二十四數、或言二十三數，已如上解，何故《五蘊論》中唯有十四，無流轉等十？」

解云：「所以《五蘊論》不說流轉等十也，彼論云：『如是等類者則解。』彼論云：『當知如是等類之言，亦等流轉等十也。』此中唯略故不別列名也。」

第三、辨其假相者，二十四不相應行法，並是色、心、心所有法分位假立。

問曰：「二十四不相應行，既並是色、心，心所有法分位假立者，未知幾是色上假？幾是心上假？幾是心所有法上假？幾是通色、心、心所有法上假？」

解云：「若依《對法論》，總攝為八位，依八種位建立故，論云：『如是等心不相應行法，

【現代漢語翻譯】 現代漢語譯本 問：『《對法論》（Abhidharma）（佛教論著的彙編）有二十三類，難道沒有不和合的嗎？』這是什麼意思？ 一種解釋是：『《對法論》說和合等等，既然論中說了和合等等，就應該知道『等』字也包括了不和合。』另一種解釋是：『因為簡略所以沒有說。』 問：『為什麼簡略的時候不簡略其他的數目，只簡略不和合呢？』 解釋說：『因為已經包含在所說的內容之中了，所以只偏重於簡略不和合的性質。』『言說在所說中』，指的是異生性（prthag-jana-tva）（凡夫的性質），是見道（darshana-marga）（佛教修行道路的第一個階段）煩惱的假立，相對於聖道（arya-marga）（聖者的道路）來說，具有不得的意義，也就是不和合的意義。在不和合中，簡略地舉出一個方面，其餘的不和合，可以依此類推，所以偏重於簡略不和合的性質。《瑜伽師地論》（Yogacarabhumi-sastra）、《顯揚聖教論》（Xianyang Shengjiao Lun）、此論都有二十四類，這是根據異生外別有不和合的名稱，所以其餘的論中說二十四類。 問：『各部論典有的說有二十四類，有的說有二十三類，已經如上面解釋的那樣了，為什麼《五蘊論》（Pancaskandha-prakarana）中只有十四類，沒有流轉（samsara）等十類呢？』 解釋說：『《五蘊論》之所以沒有說流轉等十類，是因為那部論中說：『像這些種類就可以理解了。』那部論中說：『應當知道像這些種類的話，也等同於流轉等十類。』這裡只是因為簡略所以沒有分別列出名稱。』 第三，辨別它的假相，二十四種不相應行法（citta-viprayukta-samskara）（既非色法也非心法的行蘊），都是在色（rupa）、心（citta）、心所有法（caitasika-dharma）的分位上假立的。 問：『二十四種不相應行，既然都是在色、心、心所有法的分位上假立的，那麼，不知道有多少是在色上假立的？有多少是在心上假立的？有多少是在心所有法上假立的？有多少是通於色、心、心所有法上假立的？』 解釋說：『如果依據《對法論》，總共可以歸納為八個位，因為依據八種位建立的緣故，論中說：『像這些心不相應行法，

【English Translation】 English version Question: 'The Abhidharma (a compilation of Buddhist treatises) has twenty-three categories, are there none that are non-harmonious?' What does this mean? One explanation is: 'The Abhidharma says harmonious and so on, since the treatise speaks of harmonious and so on, it should be understood that 'and so on' also includes non-harmonious.' Another explanation is: 'It was not mentioned due to brevity.' Question: 'Why, when abbreviating, are other numbers not abbreviated, but only the non-harmonious?' The explanation is: 'Because it is already included in what has been said, therefore only the non-harmonious nature is abbreviated. 'Speech is in what is said' refers to the nature of ordinary beings (prthag-jana-tva), which is a provisional establishment of the afflictions of the path of seeing (darshana-marga) (the first stage of the Buddhist path), and in relation to the noble path (arya-marga) (the path of the saints), it has the meaning of not attaining, which is the meaning of non-harmonious. Among the non-harmonious, one aspect is briefly mentioned, and the remaining non-harmonious aspects can be known by analogy, so the non-harmonious nature is abbreviated. The Yogacarabhumi-sastra, the Xianyang Shengjiao Lun, and this treatise all have twenty-four categories, which is based on the fact that there is a separate name for non-harmonious outside of ordinary beings, so the other treatises say twenty-four categories.' Question: 'Some treatises say there are twenty-four categories, and some say there are twenty-three categories, as explained above. Why are there only fourteen categories in the Pancaskandha-prakarana, without the ten categories such as transmigration (samsara)?' The explanation is: 'The reason why the Pancaskandha-prakarana does not mention the ten categories such as transmigration is because that treatise says: 'Such categories can be understood.' That treatise says: 'It should be known that the words 'such categories' are also equivalent to the ten categories such as transmigration.' Here, it is only because of brevity that the names are not listed separately.' Third, distinguishing its provisional appearance, the twenty-four non-associated formations (citta-viprayukta-samskara) (formations that are neither material nor mental), are all provisionally established on the divisions of form (rupa), mind (citta), and mental factors (caitasika-dharma). Question: 'Since the twenty-four non-associated formations are all provisionally established on the divisions of form, mind, and mental factors, how many are provisionally established on form? How many are provisionally established on mind? How many are provisionally established on mental factors? How many are provisionally established on form, mind, and mental factors in general?' The explanation is: 'If based on the Abhidharma, they can be summarized into eight positions, because they are established according to eight kinds of positions, the treatise says: 'These non-associated formations of mind,

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唯依分位差別而建立故，當知皆是假有。』」

一、謂于善、不善等增減分位建立一種者，解云：「此則是得通於三性色、心、心所有法上假立。」

二、於心、心所法分位差別建立三種者，解云：「當知是則無想定、滅盡定、無想異熟三種也。謂無想定、滅盡定，于厭心種子上，分分功能增長邊，假立為二定體，無想異熟，當知于無想報心種子上，望心不相應行義邊，于報心種子上，假立無想異熟，此三通心、心所有法上假立。」

三、于性分位差別建立一種者，解云：「此是命根，謂依阿賴耶識能持眾同分，四大諸根不壞，則于阿賴耶識相應心、心所法上假立命根，此則通心、心所有法上假；若在欲、色二界，通色上假；若在無色界，唯心、心所有法上假。」

四、于相似分位差別建立一種者，解云：「當知則是眾同分，通於色、心、心所有法上假立。」

五、于相分位差別建立四種者，解云：「當知則是四相，通色、心、心所有法上假立。」

六、于言說分位差別建立三種者，解云：「當知則是名、句、文身三種，通色、心、心所有法上假立也。」

問曰：「名、句、文身色上假立，此無有疑。云何於心、心所有法上假立？」

解云：「此即意思所緣緣之起

【現代漢語翻譯】 現代漢語譯本：'因為僅僅是依據分位的差別而建立，應當知道這些都是假有。'

一、對於善、不善等增減分位建立一種假有，解釋說：'這指的是可以普遍在三性（善、惡、無記）的色法、心法、心所有法上假立。'

二、對於心法、心所法分位的差別建立三種假有，解釋說：'應當知道這是指無想定、滅盡定、無想異熟這三種。所謂無想定、滅盡定，是在厭離心的種子上，分分功能增長的方面，假立為二定（無想定、滅盡定）的體性；無想異熟，應當知道是在無想果報心的種子上，相對於心不相應行法的意義方面，在果報心的種子上，假立無想異熟。這三種都可以在心法、心所有法上假立。'

三、對於性質分位的差別建立一種假有，解釋說：'這是指命根（jīnmìng gēn），即依靠阿賴耶識（ālāyéshì）能夠保持眾生共同的生命，四大（sìdà）諸根不壞，那麼就在阿賴耶識相應的心的心所法上假立命根。這普遍可以在心法、心所有法上假立；如果在欲界、色界，也普遍可以在色法上假立；如果在無色界，僅僅可以在心法、心所有法上假立。'

四、對於相似分位的差別建立一種假有，解釋說：'應當知道這是指眾同分（zhòngtóngfēn），普遍可以在色法、心法、心所有法上假立。'

五、對於相分位的差別建立四種假有，解釋說：'應當知道這是指四相（sìxiàng），普遍可以在色法、心法、心所有法上假立。'

六、對於言說分位的差別建立三種假有，解釋說：'應當知道這是指名（míng）、句（jù）、文身（wénshēn）這三種，普遍可以在色法、心法、心所有法上假立。'

問：'名、句、文身在色法上假立，這沒有疑問。為什麼可以在心法、心所有法上假立呢？'

解說：'這就是意思所緣緣的生起。'

【English Translation】 English version: 'Because they are established solely based on the differentiation of positions, it should be known that all of these are provisional existences.'

1. Regarding the establishment of one type based on the increasing or decreasing positions of good, non-good, etc., it is explained: 'This refers to the provisional establishment that can universally apply to form, mind, and mental factors of the three natures (good, non-good, and neutral).'

2. Regarding the establishment of three types based on the differentiation of positions of mind and mental factors, it is explained: 'It should be known that this refers to the three: the Cessation of Perception and Feeling, the Nirodha-samāpatti (nirodha-samāpatti), and the Unconscious Retribution. The Cessation of Perception and Feeling and the Nirodha-samāpatti are provisionally established as the nature of the two concentrations (Cessation of Perception and Feeling and Nirodha-samāpatti) based on the aspect of the gradual increase in the function of the seeds of aversion. The Unconscious Retribution, it should be known, is provisionally established on the seeds of the mind of unconscious retribution, in relation to the meaning of the non-associated formations of mind, on the seeds of the retribution mind. These three can all be provisionally established on mind and mental factors.'

3. Regarding the establishment of one type based on the differentiation of the position of nature, it is explained: 'This refers to the life faculty (jīnmìng gēn), that is, relying on the Ālaya-vijñāna (ālāyéshì) which can maintain the common life of beings, when the four great elements (sìdà) and the faculties are not destroyed, then the life faculty is provisionally established on the mind and mental factors associated with the Ālaya-vijñāna. This can universally be provisionally established on mind and mental factors; if in the Desire Realm and Form Realm, it can also universally be provisionally established on form; if in the Formless Realm, it can only be provisionally established on mind and mental factors.'

4. Regarding the establishment of one type based on the differentiation of similar positions, it is explained: 'It should be known that this refers to the commonality of beings (zhòngtóngfēn), which can universally be provisionally established on form, mind, and mental factors.'

5. Regarding the establishment of four types based on the differentiation of the position of characteristics, it is explained: 'It should be known that this refers to the four characteristics (sìxiàng), which can universally be provisionally established on form, mind, and mental factors.'

6. Regarding the establishment of three types based on the differentiation of the position of speech, it is explained: 'It should be known that this refers to the three: name (míng), sentence (jù), and phoneme (wénshēn), which can universally be provisionally established on form, mind, and mental factors.'

Question: 'That name, sentence, and phoneme are provisionally established on form is not in doubt. How can they be provisionally established on mind and mental factors?'

Explanation: 'This is the arising of the object-supporting condition of thought.'

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解，故通心、心所有法上假立。」

七、于不得分位差別建立一種者，解云：「當知則是異生性，謂前無漏聖法不得義邊，假立異生性，則于未得見道已來色、心、心所有法上假立。」

八、于因果分位差別建立餘種者，解云：「當知則是餘十，謂流轉、定異、相應、勢速、次第、方、時、數、和合、不和合，當知此十並通色、心、心所有假。」

總而言之，當知三通心、心所有法上假立，二十一通色、心、心所有法上假立。言三種通心、心所有法上假立者，謂無想定，滅盡定，無想異熟。言二十一通色、心、心所有法上假立者，謂得、命根，眾同分、異生性、名身、句身、文身、生、老、死、無常、流轉、定異、相應、勢速、次第、方、時、數、和合、不和合。此則略料簡心不相應行訖。

論云：「第五無為法者，略有六種：一、虛空，二、擇滅，三、非擇滅，四、不動，五、想受滅，六、真如」者。

此則第五明無為法，就此文中有二：第一、牒章，第二、舉數列名。

言第五無為法者，此則第一牒章。略有六種等者，此則第二舉數列名。言虛空者，謂無色性、容受一切所作業故，故名虛空。謂慧有簡擇之能，故名為擇，由擇得滅，故名擇滅。因緣不會，諸法不生，非由慧

【現代漢語翻譯】 現代漢語譯本：解釋：因此，在通於心和心所有法上假立。

七、對於不得分位差別而建立一種的情況，解釋說：『應當知道這是異生性（Pṛthag-janatva，指凡夫的性質），即對於先前沒有獲得的無漏聖法不得的意義方面，假立為異生性，那麼就在未獲得見道（Darśana-mārga，指證悟的第一階段）之前的色（Rūpa，物質）、心（Citta，精神）、心所有法（Caitasika，心理活動）上假立。』

八、對於因果分位差別而建立餘種的情況，解釋說：『應當知道這是其餘十種，即流轉（Saṃsāra，輪迴）、定異（Niyata-anyathātva，確定變異）、相應（Saṃprayoga，相應）、勢速（Bala-java，力量和速度）、次第（Anupūrva，次第）、方（Diś，方向）、時（Kāla，時間）、數（Saṃkhyā，數量）、和合（Sāmagrī，和合）、不和合（Visāmagrī，不和合），應當知道這十種都通於色、心、心所有法假立。』

總而言之，應當知道三種通於心、心所有法上假立，二十一種通於色、心、心所有法上假立。所說的三種通於心、心所有法上假立，是指無想定（Asaṃjñā-samāpatti，無想定）、滅盡定（Nirodha-samāpatti，滅盡定）、無想異熟（Asaṃjñika-vipāka，無想異熟）。所說的二十一種通於色、心、心所有法上假立，是指得（Prāpti，獲得）、命根（Jīvitendriya，命根）、眾同分（Nikāya-sabhāga，眾同分）、異生性（Pṛthag-janatva，異生性）、名身（Nāma-kāya，名身）、句身（Pada-kāya，句身）、文身（Vyañjana-kāya，文身）、生（Jāti，生）、老（Jarā，老）、死（Maraṇa，死）、無常（Anitya，無常）、流轉（Saṃsāra，流轉）、定異（Niyata-anyathātva，定異）、相應（Saṃprayoga，相應）、勢速（Bala-java，勢速）、次第（Anupūrva，次第）、方（Diś，方）、時（Kāla，時）、數（Saṃkhyā，數）、和合（Sāmagrī，和合）、不和合（Visāmagrī，不和合）。以上是略微地簡別心不相應行完畢。

論中說：『第五無為法（Asaṃskṛta-dharma，無為法），略有六種：一、虛空（Ākāśa，虛空），二、擇滅（Pratisaṃkhyā-nirodha，擇滅），三、非擇滅（Apratisaṃkhyā-nirodha，非擇滅），四、不動（Āniñjya，不動），五、想受滅（Saṃjñā-vedayita-nirodha，想受滅），六、真如（Tathatā，真如）。』

這是第五部分說明無為法，這段文字中有兩點：第一、牒章，第二、舉數列名。

所說『第五無為法』，這是第一點牒章。『略有六種』等，這是第二點舉數列名。所說『虛空』，是指沒有色性、能夠容納一切所作事業的緣故，所以名為虛空。所說『擇』，是指智慧具有簡擇的能力，所以名為擇，由擇而得滅，所以名為擇滅。因緣不聚合，諸法不生，不是由於智慧

【English Translation】 English version: Explanation: Therefore, it is hypothetically established upon that which is common to the mind and mental factors (Caitasikas).

1. Regarding the establishment of one kind due to the absence of distinctions in divisions, the explanation says: 'It should be known that this is the nature of a common being (Pṛthag-janatva), which is hypothetically established in terms of the meaning of not attaining the unconditioned (Asaṃskṛta) noble Dharma (Ārya-dharma) previously. Thus, it is hypothetically established upon form (Rūpa), mind (Citta), and mental factors (Caitasikas) before the attainment of the path of seeing (Darśana-mārga).'

2. Regarding the establishment of other kinds due to the distinctions in the divisions of cause and effect, the explanation says: 'It should be known that these are the remaining ten, namely, transmigration (Saṃsāra), fixed difference (Niyata-anyathātva), association (Saṃprayoga), force and speed (Bala-java), sequence (Anupūrva), direction (Diś), time (Kāla), number (Saṃkhyā), harmony (Sāmagrī), and disharmony (Visāmagrī). It should be known that these ten are all common to the hypothetical establishment upon form, mind, and mental factors.'

In summary, it should be known that three are hypothetically established upon that which is common to the mind and mental factors, and twenty-one are hypothetically established upon that which is common to form, mind, and mental factors. The three that are said to be hypothetically established upon that which is common to the mind and mental factors refer to the non-perception attainment (Asaṃjñā-samāpatti), the cessation attainment (Nirodha-samāpatti), and the fruition of non-perception (Asaṃjñika-vipāka). The twenty-one that are said to be hypothetically established upon that which is common to form, mind, and mental factors refer to attainment (Prāpti), the life faculty (Jīvitendriya), class identity (Nikāya-sabhāga), the nature of a common being (Pṛthag-janatva), name-body (Nāma-kāya), phrase-body (Pada-kāya), syllable-body (Vyañjana-kāya), birth (Jāti), aging (Jarā), death (Maraṇa), impermanence (Anitya), transmigration (Saṃsāra), fixed difference (Niyata-anyathātva), association (Saṃprayoga), force and speed (Bala-java), sequence (Anupūrva), direction (Diś), time (Kāla), number (Saṃkhyā), harmony (Sāmagrī), and disharmony (Visāmagrī). This concludes the brief analysis of the non-associated formations of mind.

The treatise states: 'The fifth unconditioned Dharma (Asaṃskṛta-dharma) is briefly of six kinds: 1. space (Ākāśa), 2. cessation through discrimination (Pratisaṃkhyā-nirodha), 3. cessation not through discrimination (Apratisaṃkhyā-nirodha), 4. immovability (Āniñjya), 5. cessation of perception and feeling (Saṃjñā-vedayita-nirodha), 6. suchness (Tathatā).'

This is the fifth section explaining the unconditioned Dharma. There are two points in this passage: first, the citation of the chapter; second, the enumeration of the names.

The statement 'the fifth unconditioned Dharma' is the first point, the citation of the chapter. 'Briefly of six kinds, etc.' is the second point, the enumeration of the names. The statement 'space' refers to the absence of color and the capacity to accommodate all activities, hence it is called space. The statement 'discrimination' refers to the ability of wisdom to discriminate, hence it is called discrimination. Cessation is obtained through discrimination, hence it is called cessation through discrimination. When causes and conditions do not come together, phenomena do not arise, not because of wisdom.

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滅，名非擇滅。第四靜慮以上，唯有舍受現行，不為苦樂所動，故名不動。滅盡定中，心、心法滅，想、受用勝，就強為名，故則是此名想受滅。法性本來常自寂滅，不遷動義，名為真如。此則第五明無為法。

上來說一切法者，以下乃至第五無為，答前問訖。自下第二、答后問。

論云：「言無我者，略有二種：一、補特伽羅無我，二、法無我」者。

此則第二、答后問。就此答中有二：第一、牒章，第二、舉數列名。言無我者，此則第一、牒章。略有二種等者，此則舉數列名。言補特伽羅者，此地正翻名數取趣。於六趣中數數往還，名數取趣。雖復往來，都無我人，故名無我。二、法無我者，謂蘊、界、處等，名之為法，此無人故，名無我。此則第二、答后問訖。

大乘百法明門論疏卷下

【現代漢語翻譯】 現代漢語譯本 『滅』，名為非擇滅（Nirvāna obtained by wisdom）。第四禪定以上，只有舍受（upeksā-vedanā，neutral sensation）現行，不為苦樂所動，所以名為不動。滅盡定（nirodha-samāpatti，cessation attainment）中，心和心所法（citta-caitta dharmas，mental factors）都滅盡，想和受的作用最為突出，就以最強的作用來命名，所以這裡稱作想受滅。法性（dharma-dhātu，the nature of reality）本來就是常寂滅的，具有不遷動的意義，名為真如（tathatā，suchness）。這就是第五種說明無為法（asaṃskṛta dharma，unconditioned dharma）。

上面所說的一切法，從以下內容直到第五種無為法，是回答前面的問題完畢。從下面開始，第二部分是回答後面的問題。

論中說：『所說的無我（anātman，no-self），大致有兩種：一、補特伽羅無我（pudgala-nairātmya，no-self of person），二、法無我（dharma-nairātmya，no-self of phenomena）。』

這是第二部分，回答後面的問題。在這個回答中分為兩部分：第一、複述章節，第二、列舉數目和名稱。『言無我者』，這是第一部分，複述章節。『略有二種等者』，這是列舉數目和名稱。『言補特伽羅者』，在這裡正確翻譯是名為『數取趣』。在六道（six realms of existence）中不斷往返，名為『數取趣』。雖然不斷往來，但根本沒有我或人的存在，所以名為無我。二、法無我者，是指蘊（skandha，aggregates）、界（dhātu，elements）、處（āyatana，sense bases）等，名為法，因為這裡沒有人我的存在，所以名為無我。』這是第二部分，回答後面的問題完畢。

【English Translation】 English version 『Cessation』 is called non-selective cessation (Nirvāna obtained by wisdom). Above the fourth dhyāna, only neutral sensation (upeksā-vedanā) is present, unmoved by suffering or joy, hence it is called immobility. In the cessation attainment (nirodha-samāpatti), the mind and mental factors (citta-caitta dharmas) cease, and the functions of perception and sensation are most prominent, so it is named after the strongest function, hence it is called the cessation of perception and sensation here. The nature of reality (dharma-dhātu) is originally always quiescent and extinct, with the meaning of non-movement, and is called suchness (tathatā). This is the fifth explanation of unconditioned dharma (asaṃskṛta dharma).

The above explanation of all dharmas, from the following content up to the fifth unconditioned dharma, completes the answer to the previous question. From below, the second part answers the latter question.

The treatise says: 『The so-called no-self (anātman) is roughly of two kinds: first, the no-self of person (pudgala-nairātmya), and second, the no-self of phenomena (dharma-nairātmya).』

This is the second part, answering the latter question. This answer is divided into two parts: first, restating the chapter, and second, listing the numbers and names. 『The so-called no-self』 is the first part, restating the chapter. 『Roughly of two kinds, etc.』 is listing the numbers and names. 『The so-called pudgala』 is correctly translated here as 『number-taker.』 Constantly going back and forth in the six realms of existence, is called 『number-taker.』 Although constantly going back and forth, there is fundamentally no self or person, hence it is called no-self. Second, the no-self of phenomena refers to the aggregates (skandha), elements (dhātu), sense bases (āyatana), etc., which are called dharmas, because there is no self or person here, hence it is called no-self.』 This completes the second part, answering the latter question.

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