T85n2810_大乘百法明門論開宗義記
大正藏第 85 冊 No. 2810 大乘百法明門論開宗義記
No. 2810 [cf. No. 1614]
大乘百法明門論開宗義記
京西明道場沙門曇曠撰
夫遍知委照渾真俗於心源。深慈普洽演半滿於言派。寔由性相更會萬法歸於一如。文義互融八藏馳於四辯。曷空有之異轍。奚廣略之殊途。究其本者必同味于百川。滯其末者競分流於五謗。是以小乘漂于有有部執煩興。勝義溺於空空諍論紛起。尚驅妄境未越昏衢。徒向真風虛沾法雨。故我補處彌勒大闡瑜伽。杜兩見門開一實道。然以理該事博旨散言彌弘。前修倦于傳通。後進疲於就業。爰有菩薩厥號世親。位極三賢德鄰十聖。制論千部聲高五天。妙契佛心雅扶言記。乃軫時僥代薄根淺性微。怖法海而長睽。怯義山而永阻。遂乃摭精華于廣部。綰宗要于略文。誘彼初機纂斯小論。欲使留連至教漸染真宗。示弱喪于歸方。引疲徒于捷逕。前明百法之有。后顯二我之空。首末交輝終始相映。邊執既遣中觀肇彰。識浪由是湮微。真源賴之澄廓。至矣哉此論之幽趣也。首稱大乘百法明門論者。舉所宗之勝益。建自部之通名。復云本事分中略錄名數者。標論起之殊依。簡異詮之別目。大乘以廣運崇號。百法以體數彰名。明門將
【現代漢語翻譯】 現代漢語譯本 《大乘百法明門論開宗義記》
京西明道場沙門曇曠 撰
遍知一切，委細照了，渾然一體的真俗二諦皆源於心性本源。深切的慈悲普遍施予，演說半字教和滿字教的種種言語流派。實在是因為性相融會，萬法歸於一如；文義相互融合，八藏經典馳騁於四無礙辯才。哪裡有空和有的差異？哪裡有廣和略的不同路徑？探究其根本，必然如同百川歸海，味道相同；執著于末節，就會像五種邪命一樣競相分流。因此，小乘沉溺於有，有部執著煩惱興盛；勝義諦沉溺於空，空宗諍論紛紛而起。還在追逐虛妄的境界，未能超越昏昧的道路，徒然嚮往真正的佛法，虛假地沾染佛法的甘露。所以，我等補處菩薩彌勒廣為闡揚瑜伽，堵塞兩種偏見的門徑，開顯一實相的道路。然而，因為道理涵蓋事物廣泛，旨意分散，言辭過於弘大，先前的修行者厭倦于傳授，後來的學習者疲憊于研究。於是有菩薩，他的名號是世親（Vasubandhu），地位達到三賢的極致，德行比鄰十聖。他製作了一千部論著，聲名遠播五天竺。巧妙地契合佛陀的心意，優雅地扶助言語的記載。於是憐憫時運不濟，時代衰微，眾生根器淺薄，自性微弱，害怕佛法的海洋而長久隔絕，畏懼義理的高山而永遠阻礙。於是從廣大的論部中摘取精華，在簡略的文字中綰結宗要，引導那些初學的人，編纂這部小論，想要使他們流連於至高的教義，逐漸薰染真正的宗風，顯示迷失方向的人迴歸正途，引導疲憊的修行者走上捷徑。前面闡明百法的存在，後面顯示人我和法我的空性。首尾交相輝映，始終互相映襯。邊見執著既然消除，中觀正見就開始彰顯。識浪因此而消退隱沒，真如本源依靠它而澄清廓清。太精妙了啊，這部論的幽深趣味！首先稱作《大乘百法明門論》，是舉出所宗的殊勝利益，建立自身宗派的通用名稱。又說『本事分中略錄名數』，是標明論著興起的特殊依據，簡別于其他詮釋的不同名目。大乘以廣大的運載作為崇高的稱號，百法以總括的體數彰顯名稱，明門將
【English Translation】 English version The Commentary on the Opening Doctrine of the Treatise on the Door of Understanding the Hundred Dharmas of the Mahayana
Composed by the Shramana Tan Kuang of the Ming Monastery in Western Jing
To know everything universally and illuminate meticulously, the complete oneness of the true and conventional realities originates from the source of the mind. Deep compassion is universally bestowed, expounding the various linguistic schools of the half-word and full-word teachings. It is truly because the nature and characteristics merge, and all dharmas return to oneness; the texts and meanings mutually integrate, and the eight treasuries of teachings gallop with the four unobstructed eloquence. Where is the difference between emptiness and existence? Where is the distinction between the extensive and the concise paths? Investigating its root, it will inevitably be like the hundred rivers returning to the sea, with the same taste; clinging to its branches, it will compete to diverge like the five heterodox livelihoods. Therefore, the Hinayana drowns in existence, and the Sarvastivadins cling to afflictions and flourish; the ultimate meaning drowns in emptiness, and the Madhyamaka's disputes arise one after another. Still chasing after illusory realms, failing to transcend the dark paths, vainly yearning for the true Dharma, falsely staining the Dharma rain. Therefore, I, the Bodhisattva Maitreya (the next Buddha), widely expound Yoga, blocking the paths of two extreme views, revealing the path of one reality. However, because the principles encompass matters broadly, the meanings are scattered, and the words are excessively vast, the previous practitioners are weary of transmitting, and the later learners are exhausted from studying. Thereupon, there is a Bodhisattva, whose name is Vasubandhu (世親), whose position reaches the extreme of the Three Sages, and whose virtue is adjacent to the Ten Saints. He composed a thousand treatises, and his reputation spread throughout the Five Indies. He skillfully accords with the Buddha's mind and elegantly supports the records of words. Thus, he pities the unfavorable times, the declining era, the shallow roots of beings, and the weakness of their nature, fearing the ocean of Dharma and being long separated, dreading the mountain of meaning and being forever obstructed. Therefore, he extracts the essence from the vast treatises, binds the essentials in concise texts, guides those who are beginners, and compiles this small treatise, wanting to make them linger in the supreme teachings, gradually imbued with the true doctrine, showing those who have lost their way to return to the right path, and guiding the weary practitioners to take a shortcut. The beginning clarifies the existence of the hundred dharmas, and the end reveals the emptiness of the self and dharmas. The beginning and end reflect each other. Since the extreme views are eliminated, the Madhyamaka's correct view begins to manifest. The waves of consciousness thus subside and disappear, and the true source relies on it to be clarified and purified. How profound is the subtle interest of this treatise! First, it is called 'Treatise on the Door of Understanding the Hundred Dharmas of the Mahayana', which is to raise the supreme benefit of what is followed and establish the common name of one's own school. It also says 'Briefly recorded the names in the Basic Section', which is to mark the special basis for the rise of the treatise and distinguish it from the different names of other interpretations. Mahayana (大乘) takes vast conveyance as a noble title, the Hundred Dharmas (百法) manifests the name with the total number of entities, and the Door of Understanding (明門) will
開慧為功。論者乃詮辯之稱。本事則究極法體。分中是當段義門。略錄謂抑彼繁詞。名數乃舉此綱要。用旌雅趣建以鴻名。故言大乘百法明門論本事分中略錄名數。
開發論宗五門分別。一明所因。二顯所緣。三彰所宗。四辯所歸。五解所立。所因有二。一所依因。二所為因。所依因者復有五種。一依了教。謂依建立阿賴耶識。了教大乘而立論故。二依圓理。謂依三性顯說有空。處中理門而作論故。三依勝境。具依五法雙據二空。一切甄明而起論故。四依妙行。以本后智發深慈悲。弘法利生而興論故。五依大果。要成佛果具說圓宗。依佛滿智而為論故 所為因者亦有五門。一入大法。謂以略標廣散義宗。易入大乘離怯懈故。二起勝解。諸法無我遠離二邊。令其遍達離偏見故。三生圓照。具明真俗雙顯有空。令得中道起圓照故。四令進趣。具說染凈所斷證修。令正修行無錯謬故。五令成就。若分若滿或化或真。轉依皆成無缺減故。辯所因竟。
顯近緣者。論起所緣復有二種。一造論所緣。二傳譯所緣。造論緣者。此論既從本事分出。所緣不離瑜伽師地。故最勝子瑜伽釋云。令說此論所緣云何。謂諸有情無始時來。於一切法處中實相。無知疑惑顛倒僻執。起諸煩惱發有漏業。輪迴五疑受三大苦。如來出世方便
【現代漢語翻譯】 現代漢語譯本： 開慧為功：開啟智慧是此論的功用。論者乃詮辯之稱：『論者』是詮釋和辯論的稱謂。本事則究極法體：『本事』則探究和窮盡諸法的本體。分中是當段義門：『分中』是本段的義理關鍵。略錄謂抑彼繁詞：『略錄』是指抑制那些繁瑣的言辭。名數乃舉此綱要：『名數』是舉出這些綱要。用旌雅趣建以鴻名：用以表彰高雅的趣味，建立宏大的名聲。故言大乘百法明門論本事分中略錄名數：所以說《大乘百法明門論本事分中略錄名數》。 開發論宗五門分別：開發論宗，從五個方面進行分別。一明所因：第一，闡明所因。二顯所緣：第二，顯示所緣。三彰所宗：第三，彰顯所宗。四辯所歸：第四，辨明所歸。五解所立：第五，解釋所立。所因有二：所因有兩種。一所依因：第一，所依因。二所為因：第二，所為因。所依因者復有五種：所依因又有五種。一依了教：第一，依據了義之教（liao jiao），即依據建立阿賴耶識（Alaya-vijnana），了義的大乘教義而立論。二依圓理：第二，依據圓滿之理（yuan li），即依據三性（trisvabhava）顯說有空（sunyata），處於中道的理門而作論。三依勝境：第三，依據殊勝之境（sheng jing），具體依據五法（panca dharma）雙據二空（dvi-sunyata），對一切進行甄別和闡明而起論。四依妙行：第四，依據微妙之行（miao xing），以根本智（jnana）和后得智（prsthalabdha-jnana）發出深刻的慈悲，弘揚佛法，利益眾生而興論。五依大果：第五，依據大果（da guo），要成就佛果，具體闡述圓滿的宗義，依據佛的圓滿智慧而作為立論的依據。所為因者亦有五門：所為因也有五個方面。一入大法：第一，進入大法（da fa），即用簡略的標示和廣泛的散佈義理宗旨，容易進入大乘，遠離怯懦和懈怠。二起勝解：第二，生起殊勝的理解（sheng jie），諸法無我（anatta），遠離二邊，使人普遍通達，遠離偏見。三生圓照：第三，產生圓滿的照見（yuan zhao），具體闡明真諦和俗諦，同時顯現有和空，使人得到中道，生起圓滿的照見。四令進趣：第四，使人進步趨向（jin qu），具體闡述染污和清凈，所斷和所證，所修，使人正確修行，沒有錯謬。五令成就：第五，使人成就（cheng jiu），無論是分證還是圓滿，無論是化身還是真身，轉依（asraya-paravrtti）都能成就，沒有欠缺和減少。辯所因竟：辨析所因完畢。 顯近緣者：顯示近緣。論起所緣復有二種：此論產生的所緣有兩種。一造論所緣：第一，造論的所緣。二傳譯所緣：第二，傳譯的所緣。造論緣者：造論的因緣。此論既然是從《本事分》（vastu）中出來的，所緣不離《瑜伽師地論》（Yogacarabhumi-sastra）。故最勝子（Jinasri）《瑜伽釋》云：所以最勝子在《瑜伽釋》中說：令說此論所緣云何：要說這部論的所緣是什麼呢？謂諸有情無始時來：是指一切眾生從無始以來。於一切法處中實相：對於一切法處於中道的真實相。無知疑惑顛倒僻執：無知、疑惑、顛倒、偏執。起諸煩惱發有漏業：生起各種煩惱，發起有漏的業。輪迴五疑受三大苦：在五趣中輪迴，承受三大的痛苦。如來出世方便：如來出世，方便...
【English Translation】 English version: 'Opening wisdom is the function.' The 'commentator' is a term for explanation and debate. 'Vastu' explores and exhausts the essence of all dharmas. 'Section' is the key to the meaning of this passage. 'Brief record' refers to suppressing those verbose words. 'Nomenclature' is to list these outlines. It is used to highlight elegant interests and establish a grand reputation. Therefore, it is said, 'Mahayana Hundred Dharmas Bright Door Treatise, Brief Record of Nomenclature in the Vastu Section'. Developing the treatise's doctrine is divided into five aspects: First, clarifying the cause. Second, revealing the condition. Third, manifesting the doctrine. Fourth, distinguishing the destination. Fifth, explaining the establishment. There are two types of causes: First, the dependent cause. Second, the instrumental cause. There are five types of dependent causes: First, relying on the definitive teaching (liao jiao), that is, establishing the Alaya-vijnana (Alaya-vijnana), and establishing the treatise based on the definitive Mahayana teachings. Second, relying on the perfect principle (yuan li), that is, explaining existence and emptiness (sunyata) based on the three natures (trisvabhava), and composing the treatise based on the principle of the Middle Way. Third, relying on the supreme realm (sheng jing), specifically relying on the five dharmas (panca dharma) and simultaneously basing on the two emptinesses (dvi-sunyata), and establishing the treatise by distinguishing and clarifying everything. Fourth, relying on the wonderful practice (miao xing), generating profound compassion with fundamental wisdom (jnana) and subsequent wisdom (prsthalabdha-jnana), and promoting the Dharma to benefit sentient beings to promote the treatise. Fifth, relying on the great fruit (da guo), to achieve Buddhahood, specifically explaining the perfect doctrine, and using the Buddha's perfect wisdom as the basis for establishing the treatise. There are also five aspects of the instrumental cause: First, entering the great Dharma (da fa), that is, using brief indications and widespread dissemination of doctrinal principles, it is easy to enter the Mahayana, away from cowardice and laziness. Second, generating superior understanding (sheng jie), all dharmas are without self (anatta), away from the two extremes, enabling people to universally understand and stay away from prejudice. Third, generating perfect illumination (yuan zhao), specifically explaining the truth and conventional truth, while simultaneously revealing existence and emptiness, enabling people to obtain the Middle Way and generate perfect illumination. Fourth, enabling progress and inclination (jin qu), specifically explaining defilement and purity, what is to be abandoned and what is to be realized, what is to be cultivated, enabling people to practice correctly without mistakes. Fifth, enabling accomplishment (cheng jiu), whether it is partial realization or perfection, whether it is a manifested body or a true body, transformation of the basis (asraya-paravrtti) can be accomplished, without deficiency or reduction. The analysis of the cause is complete. Revealing the proximate condition: Revealing the proximate condition. There are two types of conditions for the arising of this treatise: First, the condition for composing the treatise. Second, the condition for translating the treatise. The condition for composing the treatise: The condition for composing the treatise. Since this treatise comes from the Vastu (vastu), the condition is inseparable from the Yogacarabhumi-sastra (Yogacarabhumi-sastra). Therefore, Jinasri (Jinasri) said in the Yoga Commentary: Therefore, Jinasri said in the Yoga Commentary: What is the condition for saying this treatise? It refers to all sentient beings from beginningless time. Regarding the true nature of all dharmas in the Middle Way. Ignorance, doubt, inversion, and perverted attachment. Generating various afflictions and initiating contaminated karma. Reincarnating in the five realms and enduring the three great sufferings. The Tathagata appeared in the world, expediently...
為說種種妙法處中實相。令諸有情知一切法。如是如是空故非有。如是如是有故非空。了達諸法非空非有。遠離疑惑顛倒僻執。起處中行永斷諸障。得三菩提證寂滅樂。佛涅槃后六百歲來。部執競興多著有見。謗大乘法毀滅真宗。龍猛菩薩證極喜地。採集大乘無相空教。造中論等究暢真要。除彼有見。聖提婆等諸大論師。造百論等弘闡大義。由是眾生復著空見。至佛滅后九百年初。無著菩薩位證初地。得法光定發大神通。事大慈尊請說此論。理無不窮事無不盡。文無不釋義無不詮。疑無不遣執無不破。行無不修果無不證。離前二見住中道理。起處中行速證涅槃。無著菩薩有異母弟。位階加行身號世親。即佛所記付法藏中第二十二傳法主也。本習小乘遍通異部。造論五百隱蔽大乘。無著愍之託疾命誘。中路聞誨方信大乘。改軌弘揚造論五百。具如別傳。此但粗明。以瑜伽論義廣文繁。學者難尋莫知旨趣。遂造此論略亦方隅。即是造論之緣起也 傳譯緣者。大唐貞觀有大三藏遍覺大師。身號玄奘俗姓陳氏。洛邑人也。游五印度境學三藏。玄文名立業成來歸本土。文帝待以國師之禮。乃詔令其翻譯經論。盛得高蹤具如別傳。此論即我三藏大師。貞觀二十三年于京大慈恩寺譯。總是第二論所緣竟。
次下第三論所宗者。
【現代漢語翻譯】 現代漢語譯本：爲了宣說處於種種微妙佛法之中的真實相，使一切有情眾生了知一切法，像這樣像這樣是空性，所以不是實有；像這樣像這樣是實有，所以不是空性。透徹理解諸法非空非有，遠離疑惑、顛倒和偏執，發起中道之行，永遠斷除各種障礙，證得三菩提（三種覺悟：自覺、覺他、覺行圓滿），證得寂滅之樂。佛陀涅槃后六百年，各部派的執著競相興起，大多執著于有見，誹謗大乘佛法，毀滅真正的宗旨。龍猛菩薩（Nāgārjuna）證得極喜地（菩薩初地），採集大乘無相空性的教義，撰寫《中論》等著作，詳盡闡明真要，破除那些有見。聖提婆（Āryadeva）等各位大論師，撰寫《百論》等著作，弘揚闡述大義。由於這樣，眾生又執著于空見。到佛陀滅度后九百年初，無著菩薩（Asaṅga）證得初地，獲得法光定，發起大神通，懇請大慈尊彌勒菩薩宣說此論，其中的道理沒有不窮盡的，事情沒有不完備的，文字沒有不解釋的，意義沒有不詮釋的，疑惑沒有不消除的，執著沒有不破除的，修行沒有不修習的，果報沒有不證得的。遠離之前的有見和空見，安住于中道的道理，發起中道之行，迅速證得涅槃。無著菩薩有一位異母弟弟，位階加行位，法號世親（Vasubandhu），就是佛陀所記述的付法藏中第二十二位傳法之主。他原本學習小乘，通達各個部派，撰寫了五百部論著來隱蔽大乘佛法。無著菩薩憐憫他，假託生病來引誘他。世親在半路聽聞教誨，才相信大乘佛法，改變方向弘揚大乘，撰寫了五百部論著，詳細情況記載在別的傳記中。這裡只是粗略地說明。因為《瑜伽師地論》的義理廣博，文字繁多，學者難以尋覓，不知道其中的旨趣，所以撰寫此論，略微提示綱要。這就是撰寫此論的緣起。傳譯的因緣是：大唐貞觀年間有大三藏遍覺大師，法號玄奘（Xuánzàng），俗姓陳，是洛陽人。他遊歷五印度，學習三藏，玄妙的文采和名聲建立，事業有成后歸回本土。文帝以國師的禮節對待他，於是詔令他翻譯經論，盛大的功績記載在別的傳記中。此論就是我三藏大師在貞觀二十三年于京城大慈恩寺翻譯的。以上是第二論所緣結束。 接下來是第三論所宗。
【English Translation】 English version: In order to expound the true reality within various wonderful Dharmas, to enable all sentient beings to know all Dharmas, that like this, like this, is emptiness, therefore it is not existent; that like this, like this, is existent, therefore it is not empty. To thoroughly understand that all Dharmas are neither empty nor existent, to be far away from doubt, inversion, and biased attachment, to initiate the Middle Way practice, to forever cut off all obstacles, to attain the Three Bodhis (three kinds of enlightenment: self-enlightenment, enlightening others, and perfect practice), and to attain the bliss of Nirvana. Six hundred years after the Buddha's Nirvana, the attachments of various schools arose in competition, mostly clinging to the view of existence, slandering the Mahayana Dharma, and destroying the true doctrine. Bodhisattva Nāgārjuna attained the Joyful Ground (the first Bodhisattva ground), collected the teachings of the Mahayana's non-form emptiness, and wrote treatises such as the Mūlamadhyamakakārikā (Treatise on the Middle Way), thoroughly elucidating the true essentials, and dispelling those views of existence. Āryadeva and other great masters wrote treatises such as the Śatakaśāstra (Hundred Verses), propagating and elucidating the great meaning. Because of this, sentient beings again became attached to the view of emptiness. At the beginning of the ninth century after the Buddha's Nirvana, Bodhisattva Asaṅga attained the first ground, obtained the Dharma Light Samadhi, generated great supernatural powers, and requested the Great Compassionate One, Maitreya Bodhisattva, to expound this treatise, in which the principles are all-encompassing, the matters are all complete, the words are all explained, the meanings are all interpreted, the doubts are all dispelled, the attachments are all broken, the practices are all cultivated, and the fruits are all attained. Being far away from the previous views of existence and emptiness, abiding in the principle of the Middle Way, initiating the Middle Way practice, and quickly attaining Nirvana. Bodhisattva Asaṅga had a half-brother, whose rank was the stage of application, and whose Dharma name was Vasubandhu, who was recorded by the Buddha as the twenty-second Dharma-transmitting master in the Dharma Treasury. He originally studied the Hinayana and was versed in various schools, writing five hundred treatises to conceal the Mahayana Dharma. Bodhisattva Asaṅga pitied him and feigned illness to entice him. Vasubandhu heard the teachings on the way and then believed in the Mahayana Dharma, changed his course and propagated the Mahayana, writing five hundred treatises, as detailed in other biographies. This is just a rough explanation. Because the meaning of the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) is vast and the text is extensive, it is difficult for scholars to find and not know its purpose, so this treatise was written to briefly indicate the outline. This is the origin of writing this treatise. The cause of the transmission and translation is: During the Zhenguan period of the Great Tang Dynasty, there was the Great Tripitaka Master Bianjue, whose Dharma name was Xuánzàng, and whose secular surname was Chen, who was from Luoyang. He traveled to the five regions of India, studied the Tripitaka, established profound literary talent and reputation, and returned to his homeland after his career was accomplished. Emperor Taizong treated him with the courtesy of a national teacher, and then ordered him to translate scriptures and treatises, and his great achievements are recorded in other biographies. This treatise was translated by my Tripitaka Master in the twenty-third year of Zhenguan at the Great Ci'en Temple in the capital. The above is the end of the second topic, the object of the treatise. Next is the third topic, the doctrine of the treatise.
統論諸宗不過三種。外道小乘大乘別故。外道所宗雖九十六。然今類攝為十六宗。故顯揚論總標頌曰。
執因中有果 顯了有去來 我常宿作因 自在等害法 邊無邊憍亂 見無因斷空 計勝凈吉祥 名十六異論
彼論長行廣明立破。今略舉之顯宗計相。一因中有果宗。則雨眾等所說。求此果時唯取此因。唯從此生不從余故。二從緣顯了宗。即聲論等所執。彼說聲等體常本有。緣至即顯非自出故。三去來實有宗。則時論者所說。去來同現皆實有故。小乘有部亦同此執。四計我實有宗。謂獸主等所知。起色受相行識覺時。別有薩埵我等覺故。五諸法皆常宗。伊師迦等所說。極微等法一切常住。以前後際物相續故。六因定宿作宗。即離系子等所說。苦樂等果定宿因作。見行善惡倒受果故。七自在所作宗。如不平等論說。欲行善等事皆違返。由世間事作者別故。八害為正法宗。愛肉梵志說。于天祠中害生祠祀皆得生天。由咒力故。九邊無邊等宗。為得世靜慮者。憶壞成劫觀上下傍。治前所執有邊等故。十不死憍亂宗。謂愚無智者計。懼問失名不敢正對。推不死天憍亂答故。十一諸法無因宗。彼見欻爾大風卒起暴河瀰漫后見正息宛然無故。十二死後斷滅宗。邪思論者所立。若有後身何有作業。我體既
【現代漢語翻譯】 現代漢語譯本： 總的來說，所有宗派可以歸納為三種：外道、小乘和大乘。外道所宗的理論雖然有九十六種，但現在可以歸類為十六宗。因此，《顯揚論》的總標頌說：
『執因中有果，顯了有去來， 我常宿作因，自在等害法， 邊無邊憍亂，見無因斷空， 計勝凈吉祥，名十六異論。』
該論的長行部分詳細闡述了這些觀點的建立和駁斥。現在簡要地列舉出來，以顯示這些宗派的觀點。一、因中有果宗：這是雨眾等人所說的。他們認為，尋求果時只能從這個因中獲取，因為果只能從此因產生，不能從其他因產生。二、從緣顯了宗：這是聲論等人所持的觀點。他們認為聲音等的本體是常住的，本來就存在，只是在因緣具足時才顯現出來，而不是自身產生的。三、去來實有宗：這是時論者所說的。他們認為過去、現在、未來都是真實存在的。小乘的有部也持有類似的觀點。四、計我實有宗：這是獸主等人所持的觀點。他們認為在產生色、受、想、行、識等覺知時，存在一個獨立的薩埵（有情）『我』在覺知。五、諸法皆常宗：這是伊師迦等人所說的。他們認為極微等法都是常住不變的，因為前後際的物相是相續不斷的。六、因定宿作宗：這是離系子等人所說的。他們認為苦樂等果是前世宿業所決定的，因為他們看到行善作惡會導致不同的果報。七、自在所作宗：如不平等論所說，想要行善等事卻往往事與願違，這是因為世間事是由自在天等作者決定的。八、害為正法宗：愛肉梵志認為，在祭祀時殺害牲畜可以昇天，因為咒語具有這種力量。九、邊無邊等宗：爲了獲得世間靜慮的人，通過觀察世界的成住壞空、上下四方，來對治之前所執的有邊等觀點。十、不死憍亂宗：這是愚昧無知的人所持的觀點。他們害怕回答問題會暴露自己的無知，所以用『不死天』等含糊不清的說法來搪塞。十一、諸法無因宗：他們看到忽然颳起大風，暴雨傾盆，洪水氾濫，之後又突然停止，一切恢復原狀，認為這些現象沒有原因。十二、死後斷滅宗：這是邪思論者所立的觀點。他們認為如果人有來世，那麼今生的行為又有什麼意義呢？我的身體既然
【English Translation】 English version: Generally speaking, all schools can be summarized into three categories: non-Buddhist (外道, wàidào), Small Vehicle (小乘, xiǎoshèng), and Great Vehicle (大乘, dàshèng). Although there are ninety-six non-Buddhist doctrines, they can now be classified into sixteen schools. Therefore, the summary verse in the Xianyang Lun (顯揚論, Xiǎnyáng Lùn) states:
'Adhering to the existence of the result in the cause, Manifesting the existence of past and future, The self is constant, past actions are the cause, Self-existence and harming are the Dharma, Finite, infinite, and chaotic, Seeing no cause, annihilation, and emptiness, Considering victory, purity, and auspiciousness, Are named the sixteen different theories.'
The extensive prose section of that treatise elaborates on the establishment and refutation of these views. Now, they are briefly listed to show the views of these schools. 1. The school of 'result exists in the cause' (因中有果宗, yīnzōngzhōngyǒuguǒzōng): This is what the Rain Assembly (雨眾, Yǔzhòng) and others say. They believe that when seeking the result, one can only obtain it from this cause, because the result can only arise from this cause and not from other causes. 2. The school of 'manifestation from conditions' (從緣顯了宗, cóngyuánxiǎnliǎozōng): This is the view held by the Sound Theorists (聲論, Shēnglùn) and others. They believe that the essence of sound and other phenomena is constant and inherently existent, only manifesting when conditions are complete, rather than arising from themselves. 3. The school of 'real existence of past and future' (去來實有宗, qùláishíyǒuzōng): This is what the Time Theorists (時論, Shílùn) say. They believe that the past, present, and future are all real. The Sarvastivada (有部, Yǒubù) of the Small Vehicle also holds a similar view. 4. The school of 'real existence of the self' (計我實有宗, jìwǒshíyǒuzōng): This is the view held by the Lord of Beasts (獸主, Shòuzhǔ) and others. They believe that when generating perceptions of form, feeling, thought, volition, and consciousness, there is an independent sattva (薩埵, Sàduǒ) 'self' that is perceiving. 5. The school of 'all dharmas are constant' (諸法皆常宗, zhūfǎjiēchángzōng): This is what the Ishika (伊師迦, Yīshījiā) and others say. They believe that extremely subtle particles and other dharmas are all constant and unchanging, because the characteristics of things in the past and future are continuously connected. 6. The school of 'cause is determined by past actions' (因定宿作宗, yīndìngsùzuòzōng): This is what the Nirgrantha (離系子, Líxìzǐ) and others say. They believe that the results of suffering and happiness are determined by past actions, because they see that performing good and evil deeds leads to different consequences. 7. The school of 'created by the self-existent one' (自在所作宗, zìzàisuǒzuòzōng): As the Unequal Treatise (不平等論, Bùpíngděnglùn) says, wanting to do good deeds often goes against one's wishes, because worldly affairs are determined by the self-existent one (自在天, Zìzàitiān) and other creators. 8. The school of 'harming is the correct Dharma' (害為正法宗, hàiwéizhèngfǎzōng): The meat-loving Brahmins (愛肉梵志, Àiròufànzhì) believe that sacrificing livestock in rituals can lead to rebirth in heaven, because mantras have this power. 9. The school of 'finite, infinite, etc.' (邊無邊等宗, biānwúbiānděngzōng): Those who seek to attain worldly meditative states (世間靜慮, shìjiān jìnglǜ) use the observation of the formation, dwelling, destruction, and emptiness of the world, as well as the upper, lower, and four directions, to counteract the previously held views of finiteness, etc. 10. The school of 'immortal and chaotic' (不死憍亂宗, bùsǐjiāoluànzōng): This is the view held by ignorant people. They are afraid that answering questions will expose their ignorance, so they use vague statements such as 'immortal heaven' to evade the questions. 11. The school of 'all dharmas are without cause' (諸法無因宗, zhūfǎwúyīnzōng): They see that suddenly a great wind arises, torrential rain pours down, and floods inundate, and then suddenly it stops and everything returns to normal, believing that these phenomena have no cause. 12. The school of 'annihilation after death' (死後斷滅宗, sǐhòuduànmièzōng): This is the view established by the evil thinkers (邪思論者, xiésīlùnzhe). They believe that if people have a future life, then what is the meaning of actions in this life? Since my body is
空業果無故。十三因果俱空宗。得世定通者。見行善惡得果皆差。梵行入定後身無故。十四妄計最勝宗。即執梵志論者說。婆羅門最勝白色。梵王種胤性梵行故。十五妄計清凈宗。如下劣戒見者。執雞狗等諸戒清凈。四河水凈浴除罪故。十六妄計吉祥宗。歷算論者所說。于日月星常行供養不失度時。所欲成故。此十六種所執邪論。皆依無明邪思所起。背內真理皆名外道。六師皆有此十六法。故總說為九十六種。次小乘宗有二十部。今應總該而為頌曰。
異部有二十 本二末十八 本上座大眾 末初從大眾 有一說出世 雞胤及多聞 說假制多山 西山北山住 上座名雪轉 流出一切有 犢子法賢胄 正量密林山 化地並法藏 飲光經量部
雖所計殊分二十部。于中類束以為六宗。一我法俱有宗。謂犢子部等許有五蘊十二處等及依蘊等別有我故。二有法無我宗。一切有部等說。三世蘊等而皆實有。補特加羅實我無故。三法無去來宗。大眾部等說。蘊處戒等現法即有。去來蘊等皆是無故。四現通假實宗。說假部等說現在蘊實積聚法故。處界則假和合法故。五從妄真實宗。說出世部等執。出世可實非虛妄故。世間非實皆虛妄故。六諸法假名宗。一說部等執。世出世間亦皆非實。但是假
【現代漢語翻譯】 現代漢語譯本 空業果無故：認為空無果報，沒有原因。 十三因果俱空宗：主張十三種因果關係皆是空無的宗派。 得世定通者：獲得世間禪定神通的人，認為行善或作惡所得到的果報都是錯誤的。 梵行入定後身無故：認為修習梵行進入禪定后，身體會無緣無故消失。 十四妄計最勝宗：虛妄地認為婆羅門是最殊勝的宗派，也就是執著于婆羅門教義的人所說。 即執梵志論者說：他們認為婆羅門是最殊勝的白色種姓，因為他們是梵天（梵王，Brahma）的後代，天生具有高貴的種姓和清凈的修行。 婆羅門最勝白色。梵王種胤性梵行故。 十五妄計清凈宗：虛妄地認為某些行為是清凈的宗派，例如下劣的持戒者或持有錯誤見解的人。 如下劣戒見者。執雞狗等諸戒清凈：他們認為遵守雞戒、狗戒等戒律是清凈的，或者認為浸泡在四條河流的水中可以洗凈罪惡。 四河水凈浴除罪故。 十六妄計吉祥宗：虛妄地認為某些事物是吉祥的宗派，這是歷算家所說的。 歷算論者所說。于日月星常行供養不失度時。所欲成故：他們認為經常按照曆法對日月星辰進行供養，就不會錯過時機，從而實現自己的願望。 此十六種所執邪論：以上這十六種所執著的邪見理論，都是依于無明和邪思所產生的。 皆依無明邪思所起。背內真理皆名外道：背離內在真理的，都稱為外道。 六師皆有此十六法。故總說為九十六種：六師（佛教以外的六種主要思想流派）都具有這十六種邪見，所以總共說為九十六種。 次小乘宗有二十部：接下來是小乘佛教的二十個部派，現在應該概括地用頌文來說明： 異部有二十 本二末十八 本上座大眾 末初從大眾 有一說出世 雞胤及多聞 說假制多山 西山北山住 上座名雪轉 流出一切有 犢子法賢胄 正量密林山 化地並法藏 飲光經量部 雖所計殊分二十部。于中類束以為六宗：雖然各個部派的觀點不同，分成了二十個部派，但可以歸納為六個宗派。 一我法俱有宗：認為『我』（Atman）和『法』（Dharma）都存在的宗派，例如犢子部（Vatsiputriya）等，他們認為五蘊（Skandhas）、十二處（Ayatanas）等是存在的，並且在五蘊等之外，還存在一個獨立的『我』。 謂犢子部等許有五蘊十二處等及依蘊等別有我故。 二有法無我宗：認為『法』存在而『我』不存在的宗派，例如一切有部（Sarvastivada）等。 一切有部等說。三世蘊等而皆實有。補特加羅實我無故：他們認為過去、現在、未來三世的五蘊等都是真實存在的，但是補特加羅（Pudgala，意為『人』或『有情』）所代表的真實的『我』是不存在的。 三法無去來宗：認為『法』沒有過去和未來的宗派，例如大眾部（Mahasanghika）等。 大眾部等說。蘊處戒等現法即有。去來蘊等皆是無故：他們認為五蘊、十二處、戒律等只有現在是存在的，過去和未來的五蘊等都是不存在的。 四現通假實宗：認為現在是通達假名和真實的宗派，例如說假部（Prajaptivada）等。 說假部等說現在蘊實積聚法故。處界則假和合法故：他們認為現在的五蘊是真實的積聚之法，而十二處和十八界則是虛假的和合之法。 五從妄真實宗：認為從虛妄到真實的宗派，例如說出世部（Lokottaravada）等。 說出世部等執。出世可實非虛妄故。世間非實皆虛妄故：他們認為出世間法是真實的，不是虛妄的，而世間法不是真實的，都是虛妄的。 六諸法假名宗：認為一切法都是假名的宗派，例如一說部（Ekavyavaharika）等。 一說部等執。世出世間亦皆非實。但是假：他們認為世間法和出世間法都不是真實的，都只是假名而已。
【English Translation】 English version 空業果無故 (Kōng yè guǒ wú gù): The doctrine that there are no karmic results and no causes. 十三因果俱空宗 (Shísān yīnguǒ jù kōng zōng): The school that asserts all thirteen types of cause and effect are empty. 得世定通者 (Dé shì dìng tōng zhě): Those who have attained worldly samadhi and supernormal powers believe that the rewards for good and evil deeds are all mistaken. 梵行入定後身無故 (Fàn xíng rù dìng hòu shēn wú gù): The body disappears for no reason after practicing Brahma-conduct and entering samadhi. 十四妄計最勝宗 (Shísì wàng jì zuì shèng zōng): The false belief in the supreme sect, as claimed by those who adhere to Brahmanical doctrines. 即執梵志論者說 (Jí zhí Fànzhì lùn zhě shuō): That is, those who adhere to Brahmanical doctrines say that the Brahmins are the most superior white caste because they are descendants of Brahma (梵王, Fànwáng) and possess innate noble lineage and pure conduct. 婆羅門最勝白色。梵王種胤性梵行故 (Póluómén zuì shèng báisè. Fànwáng zhǒngyìn xìng fànxíng gù). 十五妄計清凈宗 (Shíwǔ wàng jì qīngjìng zōng): The false belief in the pure sect, such as those with inferior precepts and views. 如下劣戒見者。執雞狗等諸戒清凈 (Rú xià liè jiè jiàn zhě. Zhí jī gǒu děng zhū jiè qīngjìng): They believe that adhering to precepts such as the chicken vow or dog vow is pure, or that bathing in the waters of the four rivers can cleanse sins. 四河水凈浴除罪故 (Sì hé shuǐ jìng yù chú zuì gù). 十六妄計吉祥宗 (Shíliù wàng jì jíxiáng zōng): The false belief in the auspicious sect, as stated by astrologers. 歷算論者所說。于日月星常行供養不失度時。所欲成故 (Lìsuàn lùn zhě suǒ shuō. Yú rì yuè xīng cháng xíng gòngyǎng bù shī dù shí. Suǒ yù chéng gù): They believe that by regularly making offerings to the sun, moon, and stars according to the calendar, one will not miss the opportune time and will achieve their desires. 此十六種所執邪論 (Cǐ shíliù zhǒng suǒ zhí xiélùn): These sixteen types of clung-to heretical theories all arise from ignorance and wrong thinking. 皆依無明邪思所起。背內真理皆名外道 (Jiē yī wúmíng xiésī suǒ qǐ. Bèi nèi zhēnlǐ jiē míng wàidào): Those who turn away from the inner truth are all called 'outsiders' (外道, wàidào). 六師皆有此十六法。故總說為九十六種 (Liù shī jiē yǒu cǐ shíliù fǎ. Gù zǒng shuō wèi jiǔshíliù zhǒng): The six teachers (六師, liù shī, the six major schools of thought outside of Buddhism) all possess these sixteen views, so they are collectively referred to as ninety-six types. 次小乘宗有二十部 (Cì xiǎoshèng zōng yǒu èrshí bù): Next, there are twenty schools of the Hinayana (小乘, Xiǎoshèng) tradition, which should now be summarized in verses: 異部有二十 本二末十八 本上座大眾 末初從大眾 有一說出世 雞胤及多聞 說假制多山 西山北山住 上座名雪轉 流出一切有 犢子法賢胄 正量密林山 化地並法藏 飲光經量部 雖所計殊分二十部。于中類束以為六宗 (Suī suǒ jì shū fēn èrshí bù. Yú zhōng lèi shù yǐ wéi liù zōng): Although the views differ, dividing into twenty schools, they can be categorized into six schools: 一我法俱有宗 (Yī wǒ fǎ jù yǒu zōng): The school that believes in the existence of both 'self' (Atman) and 'dharma' (Dharma), such as the Vatsiputriya (犢子部, Dúzi bù) school, which believes that the five aggregates (Skandhas), twelve sense bases (Ayatanas), etc., exist, and that there is a separate 'self' apart from the aggregates. 謂犢子部等許有五蘊十二處等及依蘊等別有我故 (Wèi Dúzi bù děng xǔ yǒu wǔyùn shí'èr chù děng jí yī yùn děng bié yǒu wǒ gù). 二有法無我宗 (Èr yǒu fǎ wú wǒ zōng): The school that believes in the existence of 'dharma' but not 'self', such as the Sarvastivada (一切有部, Yīqiè yǒu bù) school. 一切有部等說。三世蘊等而皆實有。補特加羅實我無故 (Yīqiè yǒu bù děng shuō. Sān shì yùn děng ér jiē shí yǒu. Bǔtèjiāluó shí wǒ wú gù): They believe that the five aggregates, etc., of the past, present, and future are all real, but the real 'self' represented by Pudgala (補特加羅, Bǔtèjiāluó, meaning 'person' or 'sentient being') does not exist. 三法無去來宗 (Sān fǎ wú qù lái zōng): The school that believes that 'dharma' has no past or future, such as the Mahasanghika (大眾部, Dàzhòng bù) school. 大眾部等說。蘊處戒等現法即有。去來蘊等皆是無故 (Dàzhòng bù děng shuō. Yùn chù jiè děng xiàn fǎ jí yǒu. Qù lái yùn děng jiē shì wú gù): They believe that the five aggregates, twelve sense bases, precepts, etc., exist only in the present, and the past and future aggregates, etc., do not exist. 四現通假實宗 (Sì xiàn tōng jiǎ shí zōng): The school that believes that the present is the means to understand the conventional and the real, such as the Prajaptivada (說假部, Shuō jiǎ bù) school. 說假部等說現在蘊實積聚法故。處界則假和合法故 (Shuō jiǎ bù děng shuō xiànzài yùn shí jījù fǎ gù. Chù jiè zé jiǎ héhé fǎ gù): They believe that the present five aggregates are real accumulations of dharma, while the twelve sense bases and eighteen realms are false combinations of dharma. 五從妄真實宗 (Wǔ cóng wàng zhēnshí zōng): The school that believes in the progression from the false to the real, such as the Lokottaravada (說出世部, Shuō chūshì bù) school. 說出世部等執。出世可實非虛妄故。世間非實皆虛妄故 (Shuō chūshì bù děng zhí. Chūshì kě shí fēi xūwàng gù. Shìjiān fēi shí jiē xūwàng gù): They believe that the supramundane (出世, chūshì) dharma is real and not false, while the mundane (世間, shìjiān) dharma is not real and is all false. 六諸法假名宗 (Liù zhū fǎ jiǎmíng zōng): The school that believes that all dharmas are merely nominal, such as the Ekavyavaharika (一說部, Yī shuō bù) school. 一說部等執。世出世間亦皆非實。但是假 (Yī shuō bù děng zhí. Shì chūshìjiān yì jiē fēi shí. Dànshì jiǎ): They believe that neither mundane nor supramundane dharmas are real, but are all merely nominal.
名無性相故。此等皆依初時教起。故所執宗為小乘矣。后大乘宗而有二種。一勝義皆空宗。即十二門論智度中百般若燈論掌珍論等。依般若等無相空教。說一切法不離二諦。若世俗門諸法皆有。乃至許有我法心境。與諸小乘義無差別。若勝義門諸法皆空。乃至不立唯識真如。與應理宗所說全別。然其二諦其體不異。以從緣生說名世俗。即緣無性名勝義空。故說二諦體無差別。由迷勝義執有世俗。縱勤修行終滯生死。由悟勝義了世俗空。故能不著速證涅槃。故說般若為究竟理。遣一切相無所得故。解深密等為不了義。不遣依圓有所存故。彼經自說爲了義者。以對淺根義易了故。非理究竟名爲了義。二應理圓實宗。即攝大乘論瑜伽顯揚雜集唯識中邊等論。依深密等諸了義經。說一切法世俗勝義不一不異。非有非空。具如五法前後相望立為四重世俗勝義。一虛實二諦。瓶軍林等虛為世俗。蘊處界等實為勝義。二理事二諦。蘊等事法粗為世俗。四諦道理細為勝義。三淺深二諦四諦安立淺為世俗。二空真如深為勝義。四詮旨二諦。二空真如帶詮世俗。一真如法界亡詮勝義。相對立故非一。無別體故非異。妄所執故非有。體不無故非空。故說深密為極究竟。得中道故。般若等經為非了義。就偏說故。此中具說二種宗義。若說法性圓
【現代漢語翻譯】 現代漢語譯本： 『名無性相故』，意思是說名稱本身並沒有固定的自性或相狀。這些宗派的建立，都是依據最初佛陀的教導而興起的。因此，他們所執持的宗義可以歸為小乘。 後來的大乘宗派又分為兩種：一是勝義皆空宗，包括《十二門論》、《智度中論》、《百般若燈論》、《掌珍論》等。他們依據《般若經》等宣講無相空性的教義，認為一切法都不離二諦（二諦：世俗諦和勝義諦）。在世俗諦層面，他們認為諸法皆有，甚至承認有我、法、心、境的存在，這與小乘的觀點沒有差別。但在勝義諦層面，他們認為諸法皆空，甚至不建立唯識或真如的觀念，這與應理宗（指下文的應理圓實宗）的觀點完全不同。然而，他們的二諦本體並非不同，因為從因緣生起的法被稱為世俗諦，而因緣的無自性則被稱為勝義空。因此，他們認為二諦的本體沒有差別。由於迷惑于勝義諦而執著於世俗諦，即使勤奮修行，最終也會停留在生死輪迴中。相反，如果領悟了勝義諦，明白了世俗諦的空性，就能不執著，迅速證得涅槃。因此，他們認為《般若經》是究竟的道理，因為它破除了一切相，使人無所得。而《解深密經》等則是不了義的，因為它們沒有破除所依和所圓（依他起性和圓成實性），還保留了一些東西。雖然《解深密經》自稱爲了義經，但那是因為它對於根基較淺的人來說容易理解，並非從究竟的道理上來說的了義。 二是應理圓實宗，包括《攝大乘論》、《瑜伽師地論》、《顯揚聖教論》、《雜集論》、《唯識三十論》、《中邊分別論》等。他們依據《解深密經》等了義經典，認為一切法在世俗諦和勝義諦層面既非一也非異，既非有也非空。他們詳細地闡述了五法（五法：相、名、分別、正智、如如）前後相望而建立的四重世俗勝義：一是虛實二諦，瓶子、軍隊、森林等虛幻的事物為世俗諦，蘊、處、界等真實的事物為勝義諦。二是理事二諦，蘊等事法粗顯的為世俗諦，四諦的道理細微的為勝義諦。三是淺深二諦，四諦的安立淺顯的為世俗諦，二空真如深奧的為勝義諦。四是詮旨二諦，用語言文字詮釋的二空真如為世俗諦，超越語言文字所能表達的一真如法界為勝義諦。這四重二諦相對而立，所以不是一體的；但又沒有獨立的本體，所以不是異體的；因為是虛妄執著所產生的，所以不是實有的；但本體又不是不存在的，所以不是空無的。因此，他們認為《解深密經》是極其究竟的，因為它闡述了中道。而《般若經》等則是不了義的，因為它們只是從片面的角度來說的。這裡詳細地闡述了兩種宗派的義理。如果說法性圓滿...
【English Translation】 English version: '名無性相故' (ming wu xing xiang gu), meaning that names themselves do not have fixed self-nature or characteristics. These schools were established based on the initial teachings of the Buddha. Therefore, the doctrines they adhere to can be categorized as Hinayana (小乘, xiǎo shèng, Lesser Vehicle). Later, the Mahayana (大乘, dà shèng, Great Vehicle) schools were divided into two types: one is the Sunyata (空性, kōng xìng, emptiness) school of Ultimate Meaning, including treatises such as the Twelve Gate Treatise (十二門論, Shí'èr Mén Lùn), the Madhyamaka-karika (中觀, Zhōng Guān), the Hundred Verses (百般若燈論, Bǎi Bōrě Dēng Lùn), and the Treatise of the Palm of the Hand (掌珍論, Zhǎng Zhēn Lùn). They rely on the Prajna Sutras (般若經, Bōrě Jīng) and other teachings on non-appearance and emptiness, believing that all dharmas (法, fǎ, phenomena) are inseparable from the Two Truths (二諦, èr dì, Two Truths: conventional truth and ultimate truth). On the level of conventional truth (世俗諦, shì sú dì), they believe that all dharmas exist, even acknowledging the existence of self (我, wǒ), dharmas, mind (心, xīn), and objects (境, jìng), which is no different from the views of the Hinayana. However, on the level of ultimate truth (勝義諦, shèng yì dì), they believe that all dharmas are empty, and do not even establish the concepts of Vijnaptimatra (唯識, wéi shí, Consciousness-only) or Tathagatagarbha (真如, zhēn rú, Buddha-nature), which is completely different from the views of the Logical School (應理宗, yìng lǐ zōng, referring to the school of perfect reality based on reason, mentioned below). However, the essence of their Two Truths is not different, because dharmas arising from conditions are called conventional truth, and the absence of self-nature in those conditions is called ultimate emptiness. Therefore, they believe that the essence of the Two Truths is not different. Due to being deluded by ultimate truth and clinging to conventional truth, even with diligent practice, one will ultimately remain in the cycle of birth and death. Conversely, if one understands ultimate truth and realizes the emptiness of conventional truth, one can be free from attachment and quickly attain Nirvana (涅槃, niè pán). Therefore, they believe that the Prajna Sutras are the ultimate truth, because they eliminate all appearances and cause one to have nothing to attain. The Samdhinirmocana Sutra (解深密經, Jiě Shēn Mì Jīng) and others are not of definitive meaning, because they do not eliminate the dependent and the perfect (依他起性, yī tā qǐ xìng, dependent origination and 圓成實性, yuán chéng shí xìng, perfect reality), and still retain some things. Although the Samdhinirmocana Sutra claims to be of definitive meaning, it is because it is easy to understand for those with shallow roots, not because it is definitive in terms of ultimate truth. The second is the Logical School of Perfect Reality, including treatises such as the Mahayana-samgraha (攝大乘論, Shè Dà Chéng Lùn), the Yogacarabhumi-sastra (瑜伽師地論, Yújiāshī Dì Lùn), the Asanga's Compendium of Abhidharma (顯揚聖教論, Xiǎnyáng Shèngjiào Lùn), the Abhidharma-samuccaya (雜集論, Zá Jí Lùn), the Thirty Verses on Consciousness-Only (唯識三十論, Wéi Shí Sānshí Lùn), and the Madhyantavibhaga-karika (中邊分別論, Zhōng Biān Fēnbié Lùn). They rely on definitive sutras such as the Samdhinirmocana Sutra, believing that all dharmas are neither one nor different, neither existent nor empty, in terms of conventional truth and ultimate truth. They elaborate on the four levels of conventional and ultimate truth established by the mutual relationship of the Five Dharmas (五法, wǔ fǎ, Five Dharmas: appearance, name, discrimination, correct knowledge, suchness): First, the Two Truths of illusion and reality, where illusory things like bottles, armies, and forests are conventional truth, and real things like the skandhas (蘊, yùn), ayatanas (處, chù), and dhatus (界, jiè) are ultimate truth. Second, the Two Truths of phenomena and principle, where coarse phenomena like the skandhas are conventional truth, and subtle principles like the Four Noble Truths (四諦, sì dì) are ultimate truth. Third, the Two Truths of shallow and deep, where the establishment of the Four Noble Truths is shallow and conventional truth, and the profound Two Emptinesses (二空, èr kōng) and Suchness (真如, zhēn rú) are ultimate truth. Fourth, the Two Truths of expression and meaning, where the Two Emptinesses explained by language and words are conventional truth, and the realm of One Suchness (一真如, yī zhēn rú) that transcends language and words is ultimate truth. These four levels of Two Truths stand in opposition to each other, so they are not one; but they do not have independent entities, so they are not different; because they are produced by false clinging, they are not real; but the essence is not non-existent, so they are not empty. Therefore, they believe that the Samdhinirmocana Sutra is extremely definitive, because it expounds the Middle Way (中道, zhōng dào). The Prajna Sutras and others are not of definitive meaning, because they only speak from a one-sided perspective. Here, the doctrines of the two schools are elaborated in detail. If the nature of dharma is perfect...
融法門即為三宗。如起信疏。今此論者即大乘中應理圓實究竟宗收。前明百法顯有依他圓成。后說二空顯無遍計所執。既離二邊契會中道。二邊既離中道亦亡。心無所依都無所得。由無所得無所不得。是謂究竟圓實宗也。辯所宗竟。
顯所歸者。所歸不同有其四種。歸藏歸乘歸時歸分。言歸藏者即二藏等。然藏不同總有二種。一約人辯唯有二種。一菩薩藏。二聲聞藏。獨覺智證與聲聞同。教既不多入聲聞藏。藏者攝也。隨攝二人理行果義各攝益故。二隨所詮立為三藏。謂前二中各有三藏。一素怛攬此云契經。貫穿縫綴。所詮定學契理契機攝益他故。二毗奈耶此云調伏。所攝戒學調和三業。制伏惡行而攝益故。三阿毗達磨此云對法。所攝慧學對向涅槃對觀四諦而攝益故。此義廣如起信疏述。此論即是菩薩藏中阿毗達磨。顯示菩薩理行果義生勝智故。言歸乘者。或說一乘。如法花云。唯說一乘無二三故。或說二乘。如攝論說。上乘下乘有差別故。或說三乘。如法花云。為求聲聞等者說應四諦等法故。或說四乘。如勝鬘經。更加無聞非法眾生人天善根而成熟故。或說五乘。如大般若。更加三乘性不定者。聞此法已發大心故。然此五乘義有開合。故諸經論所說有異。此亦具如起信疏述。今此論者即是一乘所收。二乘等中
【現代漢語翻譯】 現代漢語譯本： 融法門即為三宗。如《起信疏》所說，此論屬於大乘中應理圓實究竟宗。前面闡明百法，是爲了顯現有依他起性和圓成實性；後面闡述二空，是爲了顯無遍計所執性。既遠離了有和無這兩種邊見，就契合了中道。當兩種邊見都遠離后，中道也不存在了。心無所依，一無所得。正因為一無所得，所以無所不得。這就是所謂的究竟圓實宗。以上是關於所宗的辨析。
接下來闡明所歸屬。所歸屬的不同有四種：歸藏、歸乘、歸時、歸分。所謂歸藏，指的是歸於經藏、律藏、論藏等。然而藏的不同總共有兩種。第一種是按照人的不同來區分，只有兩種：一是菩薩藏，二是聲聞藏。覺智證與聲聞相同。因為教義不多，所以歸入聲聞藏。藏的意思是攝取。根據所攝取的兩種人，他們的理、行、果的意義各有不同，因此所攝取的利益也不同。第二種是根據所詮釋的內容來分為三藏。也就是在前面的兩種藏中，每一種又各有三藏。一是素怛攬（Sūtra，契經），意思是貫穿縫綴。所詮釋的是定學，契合真理，契合根機，能夠攝取利益他人。二是毗奈耶（Vinaya，調伏），所攝取的是戒學，調和身口意三業，制伏惡行，從而攝取利益。三是阿毗達磨（Abhidharma，對法），所攝取的是慧學，對向涅槃，對觀四諦，從而攝取利益。這些意義在《起信疏述》中有詳細闡述。此論屬於菩薩藏中的阿毗達磨，因為它顯示了菩薩的理、行、果的意義，能夠產生殊勝的智慧。所謂歸乘，有說一乘的，如《法華經》所說：『唯說一乘，無二三故。』有說二乘的，如《攝論》所說：『上乘下乘有差別故。』有說三乘的，如《法華經》所說：『為求聲聞等者說應四諦等法故。』有說四乘的，如《勝鬘經》所說：『更加無聞非法眾生人天善根而成熟故。』有說五乘的，如《大般若經》所說：『更加三乘性不定者，聞此法已發大心故。』然而這五乘的意義有開合，所以各經論的說法有所不同。這些在《起信疏述》中也有詳細闡述。現在這部論屬於一乘所攝，在二乘等中
【English Translation】 English version: 'The Dharma gate of fusion is the same as the Three Schools.' As stated in the Commentary on the Awakening of Faith, 'This treatise belongs to the Perfect, Real, and Ultimate School of Reason within the Mahayana.' The preceding explanation of the Hundred Dharmas is to reveal the dependent and perfected natures of existence. The subsequent discussion of the Two Emptinesses is to reveal the non-existence of the completely imagined nature. By being apart from the two extremes, one is in accordance with the Middle Way. Once the two extremes are abandoned, the Middle Way also ceases to exist. The mind has nothing to rely on, and nothing is attained. Because nothing is attained, nothing is not attained. This is called the Ultimate and Perfect School of Reality. The discussion of the school to which it belongs is now complete.
Next, the explanation of what it returns to. There are four kinds of returns: return to the Tripiṭaka (藏), return to the Yana (乘), return to Time (時), and return to Division (分). The return to the Tripiṭaka refers to the Sūtra Piṭaka, Vinaya Piṭaka, Abhidharma Piṭaka, etc. However, there are two kinds of Tripiṭaka in total. The first is distinguished by people, and there are only two kinds: the Bodhisattva Piṭaka and the Śrāvaka (聲聞) Piṭaka. The wisdom and realization are the same as those of the Śrāvakas.* Because the teachings are not many, they are included in the Śrāvaka Piṭaka. 'Piṭaka' means to gather or contain. According to the two kinds of people gathered, their meanings of principle, practice, and result are different, so the benefits gathered are also different. The second is based on what is being explained, and it is divided into three Piṭakas. That is, each of the previous two Piṭakas has three Piṭakas. First, the Sūtra (素怛攬), which means 'scripture.' It means to string together. What is explained is the study of concentration, which is in accordance with the truth, in accordance with the capacity, and can gather and benefit others. Second, the Vinaya (毗奈耶), which means 'discipline.' What is gathered is the study of precepts, which harmonizes the three karmas of body, speech, and mind, subdues evil actions, and thus gathers benefits. Third, the Abhidharma (阿毗達磨), which means 'higher Dharma.' What is gathered is the study of wisdom, which is directed towards Nirvana, contemplates the Four Noble Truths, and thus gathers benefits. These meanings are explained in detail in the Commentary on the Awakening of Faith. This treatise belongs to the Abhidharma within the Bodhisattva Piṭaka, because it reveals the meanings of the principle, practice, and result of the Bodhisattva, and can generate supreme wisdom. The return to the Yana, some say it is the One Vehicle (一乘), as the Lotus Sūtra says, 'Only the One Vehicle is spoken of, there are no two or three.' Some say it is the Two Vehicles, as the Compendium on the Mahayana says, 'There is a difference between the Higher Vehicle and the Lower Vehicle.' Some say it is the Three Vehicles, as the Lotus Sūtra says, 'For those who seek the Śrāvaka, etc., the Four Noble Truths, etc., should be taught.' Some say it is the Four Vehicles, as the Śrīmālādevī Siṃhanāda Sūtra says, 'Adding those ignorant and non-Dharma beings, the roots of goodness of humans and gods are matured.' Some say it is the Five Vehicles, as the Great Perfection of Wisdom Sūtra says, 'Adding those of the Three Vehicles whose nature is uncertain, after hearing this Dharma, they generate great aspiration.' However, the meaning of these Five Vehicles has opening and closing, so the statements of the various scriptures and treatises are different. These are also explained in detail in the Commentary on the Awakening of Faith. Now this treatise belongs to the One Vehicle, among the Two Vehicles, etc.
上乘所攝。所說五法及二無我。非是二乘世間法故。言歸時者。古立教時多少不定。謂從一時乃至五時。皆無正據。恐繁不敘。今依教量立教三時。如深密經。正說意云。初第一時為小根者唯約有義說四諦教破人我執。即四阿含等說有隱空名未了義。于第二時為大乘者多就空義說無相教破法我執。即般若等說空覆有亦未了義。后第三時普為諸乘顯說三性中道之教令悟真實。即深密等具顯有空名真了義。然此三時對不定性。大由小起漸次而說。若頓悟機則不爾故。亦非年月定判后先。但以義類相從而說。花嚴初說非初時故更有別義。起信疏明。今此論者依第三時了義大乘。第三時攝所引經說諸法無我有空雙顯不偏說故。言歸分者。若依諸經有十二分。謂如舊說十二部經。部謂部分。經即是教。恐濫部帙改置此名。十二分名而作頌曰。
契經應諷頌 受記自說緣 譬喻本事生 廣希法論義
廣釋名義如余處明。既許三藏俱得教名。故此即是論義分攝。若依論說即有十分。即瑜伽論十支義也。此中分者是支義故。此既是論故歸十支。一略陳名數支。即此論是。二粗釋體義支。即五蘊論。三廣辯名義支。即雜集論。四總包眾義支。即顯揚論。五莊嚴體義支。即莊嚴論。六綰攝大義支。攝大乘論。七離僻處中支
【現代漢語翻譯】 現代漢語譯本： 此論為上乘所攝，所說的五法和二無我，不是二乘和世間法。關於『歸時』的說法，古代設立教法時，時間長短不定，有說從一時到五時，都沒有確鑿的依據，恐怕繁瑣，這裡不詳細敘述。現在依據教理來確定立教的三時。如《深密經》所說，主要意思是：最初第一時，為小根器的人，只就『有』的方面說四諦之教，破除人我執，即四阿含等，說『有』而隱藏『空』，名為未了義。在第二時，為大乘根器的人，多就『空』的方面說無相之教，破除法我執，即般若等，說『空』而覆蓋『有』，也未是了義。後來第三時，普遍為各種根器的人，顯明地說三性中道的教義，使人領悟真實，即《深密經》等，具體地顯明『有』和『空』，名為真了義。然而這三時是針對根器不定的人，由小乘逐漸引導到大乘而說的。如果是頓悟的根器，就不是這樣了。所以，也不是按年月來確定先後，只是按照義理的類別相因而說。《華嚴經》最初所說，不是初時所說，還有別的意義。《起信論疏》中說明，現在這部論典，是依據第三時了義大乘。第三時所攝的經典，說諸法無我，有空雙顯，不偏頗地說。關於『歸分』的說法，如果依據諸經，有十二分，即如舊說十二部經。『部』是指部分，『經』就是教法。恐怕和部帙相混淆，改置此名。十二分的名稱，用頌文來說明： 『契經應頌諷，受記自說因，譬喻本事生，廣希法論義。』 詳細解釋名稱和意義，如其他地方所說明。既然允許三藏都可稱為教法，所以這裡就是論義分所攝。如果依據論來說，即有十分，即《瑜伽師地論》的十支義。這裡所說的『分』，是『支』的意思。這部論既然是論，所以歸於十支。一、略陳名數支，即這部論。二、粗釋體義支，即《五蘊論》。三、廣辯名義支，即《雜集論》。四、總包眾義支，即《顯揚論》。五、莊嚴體義支，即《莊嚴論》。六、綰攝大義支，即《攝大乘論》。七、離僻處中支。
【English Translation】 English version: This treatise is included in the Superior Vehicle (上乘所攝). The five dharmas and two non-selves (五法及二無我) it discusses are not the teachings of the Two Vehicles (二乘) or worldly dharmas (世間法). Regarding the 'time of inclusion' (歸時), in ancient times, when establishing the teachings, the duration was uncertain, with some saying from one time to five times, but there is no solid evidence for this. To avoid being verbose, I will not elaborate here. Now, based on the teachings, I establish the three times of teaching. As stated in the Sandhinirmocana Sutra (深密經), the main idea is: In the first time, for those with lesser faculties, the Four Noble Truths (四諦) are taught based solely on the aspect of 'existence' (有), breaking the attachment to the self of persons (人我執). This includes the Agama Sutras (阿含等), which speak of 'existence' while concealing 'emptiness' (空), and is called the 'undeclared meaning' (未了義). In the second time, for those with greater faculties, the teaching of non-characteristics (無相) is taught mostly based on the aspect of 'emptiness' (空), breaking the attachment to the self of phenomena (法我執). This includes the Prajna Sutras (般若等), which speak of 'emptiness' while covering 'existence', and is also an 'undeclared meaning'. Later, in the third time, the teaching of the Middle Way of the Three Natures (三性中道) is clearly taught universally to all faculties, enabling them to realize the truth. This includes the Sandhinirmocana Sutra (深密經) and others, which specifically clarify 'existence' and 'emptiness', and is called the 'truly declared meaning' (真了義). However, these three times are for those with uncertain faculties, gradually guiding them from the Small Vehicle to the Great Vehicle. If it is a sudden enlightenment faculty, it is not like this. Therefore, it is not determined by years, but is spoken of according to the category of meaning. The initial teachings of the Avatamsaka Sutra (花嚴經) are not those of the first time, and there is another meaning. The commentary on the Awakening of Faith in the Mahayana (起信論疏) explains that this treatise is based on the third time, the Great Vehicle of declared meaning. The sutras included in the third time speak of the non-self of all dharmas, with existence and emptiness both revealed, not speaking partially. Regarding the 'division of inclusion' (歸分), if based on the sutras, there are twelve divisions, which are like the old saying of the twelve divisions of scriptures (十二部經). 'Division' (部) refers to a part, and 'scripture' (經) is the teaching. To avoid confusion with the term 'collection' (部帙), this name is changed. The names of the twelve divisions are explained in a verse: 'Sutras, responsive verses, prophecies, self-spoken causes, parables, past lives, extraordinary events, extensive teachings, and discussions of the Dharma.' Detailed explanations of the names and meanings are as explained elsewhere. Since the Three Baskets (三藏) are all allowed to be called teachings, this is included in the division of treatises and discussions. If based on the treatises, there are ten branches, which are the ten branches of the Yogacarabhumi-sastra (瑜伽師地論). The 'division' (分) mentioned here means 'branch' (支). Since this treatise is a treatise, it belongs to the ten branches. 1. Branch of briefly stating the names and numbers, which is this treatise. 2. Branch of roughly explaining the essence and meaning, which is the Abhidharmasamuccaya (五蘊論). 3. Branch of extensively explaining the names and meanings, which is the Samuccaya-vyakhya (雜集論). 4. Branch of comprehensively including all meanings, which is the Yogacarabhumi-sastra (顯揚論). 5. Branch of adorning the essence and meaning, which is the Mahayanasutralamkara (莊嚴論). 6. Branch of connecting and gathering the great meanings, which is the Mahayanasamgraha (攝大乘論). 7. Branch of being in the middle, away from extremes.
。辯中邊論。八攝散歸觀支。分別瑜伽論。九摧破邪山支。二十唯識論。十高建法幢支。成唯識論。又瑜伽論總有五分。一本地分。略廣分別十七地義。二攝決釋分。略攝抉擇十七地中深隱要義。三攝釋分。略攝解釋諸經儀則。四攝異門分。略攝經中所有諸法名義差別。五攝事分。略攝三藏眾要事義。今此即是本地分收。依此分中錄名數故。明所歸竟。
解所立者。于中有二。初釋所立題目。后釋所立文義。解題有二。初正釋題目。后顯論所依。正釋有二。初離后合。離釋有四。一釋大乘。二顯百法。三解明門。四辯論字。凡為釋名皆依六釋。方于名義而得顯然。故於此中先明六釋。而此六釋總名離合。謂要二法各有別體合為一名。如言金藏。金與藏別故名為離。同目一物故名為合。若唯一法無離合義不名六釋。如言無為。無為無離即無合故。其六者何。一持業釋。謂若有法依自業用而得其名。如言藏識。以識能藏體持業故。二依主釋。謂若有法依他士主而得其名。如言眼識。是眼之識名依主釋。三有財釋。謂若有法從所有物得其名。如他心智。智有他心。名從物故。四相違釋。謂若有法體用各殊同立一名。如言眾生。眾之與生體用別故。五鄰近釋。謂若有法名非本體。從鄰得名。如言念住。體雖是慧。住由念
【現代漢語翻譯】 現代漢語譯本。《辯中邊論》（Vibhanga-madhyānta-vāda-śāstra，辨析中道與邊見的論著）。八攝散歸觀支：將八種攝持的法門歸納為觀行的支分。分別瑜伽論：分別解釋瑜伽行（Yoga）的論著。九摧破邪山支：摧毀邪見的九種支分。二十唯識論：闡述唯識思想的二十頌論著。十高建法幢支：高高樹立法幢的十種支分。《成唯識論》（Vijñaptimātratāsiddhi-śāstra，成就唯識的論著）。又《瑜伽師地論》（Yogācārabhūmi-śāstra）總共有五分：一、本地分，簡略而廣泛地分別十七地（Saptadasa-bhūmi）的意義；二、攝決釋分，簡略地攝取並抉擇十七地中深奧隱秘的重要意義；三、攝釋分，簡略地攝取並解釋諸經的儀則；四、攝異門分，簡略地攝取經中所有諸法的名義差別；五、攝事分，簡略地攝取三藏（Tripiṭaka）中重要的事義。現在這部論就是本地分所收錄的，依據此分中的名數來明確所歸屬的究竟之處。
解釋所建立的論題。其中有兩部分：首先解釋所立的題目，然後解釋所立的文義。解釋題目有兩部分：首先是分別解釋題目，然後是顯示論著所依據的。分別解釋有四個方面：一、解釋大乘（Mahāyāna），二、闡明百法（Śata-dharma），三、解釋明門，四、辨析論字。凡是解釋名稱，都依據六種解釋方法，才能使名稱的意義顯得明白。所以在這裡先說明六種解釋方法，而這六種解釋方法總稱為離合。意思是說，要有兩種法各有不同的本體，合為一個名稱。例如說『金藏』，金和藏是不同的，所以稱為『離』；共同指稱一個事物，所以稱為『合』。如果只有一種法，沒有離合的意義，就不能稱為六釋。例如說『無為』（Asamskrta），無為沒有分離，也就沒有結合。這六種解釋方法是什麼呢？一、持業釋，意思是說，如果有一種法依據自身的業用而得到它的名稱，例如說『藏識』（Ālaya-vijñāna），因為識能夠藏，本體具有持業的作用。二、依主釋，意思是說，如果有一種法依據其他的士主而得到它的名稱，例如說『眼識』，是眼的識，稱為依主釋。三、有財釋，意思是說，如果有一種法從它所擁有的事物得到它的名稱，例如『他心智』，智有他心，名稱是從所擁有的事物而來的。四、相違釋，意思是說，如果有一種法的體和用各自不同，但共同立一個名稱，例如說『眾生』（Sattva），眾和生的體用是不同的。五、鄰近釋，意思是說，如果有一種法的名稱不是指它的本體，而是從鄰近的事物得到名稱，例如說『念住』（Smṛtyupasthāna），它的本體雖然是慧（Prajñā），但安住是由念（Smṛti）
【English Translation】 English version. Vibhanga-madhyānta-vāda-śāstra (Treatise on Distinguishing the Middle Path from Extremes). Eight supports for dispersing and returning to the contemplation branches: summarizing the eight methods of retention into the branches of contemplation. Vikalpa-yoga-śāstra: A treatise that separately explains Yoga practice. Nine supports for destroying the mountain of evil views: the nine supports for destroying evil views. Vimsatika-vijnapti-matrata-siddhi (Twenty Verses on Representation-Only). Ten supports for erecting the banner of Dharma: the ten supports for erecting the banner of Dharma high. Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of the Doctrine of Consciousness-Only). Furthermore, the Yogācārabhūmi-śāstra (Stages of Yoga Practice) has five sections in total: 1. Bhūmi-vastu (Fundamental Section): Briefly and extensively distinguishing the meanings of the Seventeen Grounds (Saptadasa-bhūmi); 2. Viniscaya-samgrahaṇī (Compendium of Ascertainments): Briefly summarizing and ascertaining the profound and hidden important meanings within the Seventeen Grounds; 3. Vivaraṇa-samgrahaṇī (Compendium of Explanations): Briefly summarizing and explaining the rules and procedures of the sutras; 4. Nāma-samgrahaṇī (Compendium of Terms): Briefly summarizing the differences in names and meanings of all dharmas within the sutras; 5. Vastu-samgrahaṇī (Compendium of Topics): Briefly summarizing the important topics and meanings within the Tripiṭaka. This treatise now is included in the Bhūmi-vastu, based on the numerical categories within this section to clarify the ultimate place of belonging.
Explaining what is being established. There are two parts to this: first, explaining the established title, and then explaining the meaning of the established text. There are two parts to explaining the title: first, explaining the title separately, and then showing what the treatise is based on. There are four aspects to explaining separately: 1. Explaining Mahāyāna; 2. Clarifying the Hundred Dharmas (Śata-dharma); 3. Explaining the 'Ming Men' (clarification gate); 4. Distinguishing the word 'treatise'. Whenever explaining a name, one relies on the six types of explanations in order to make the meaning of the name clear. Therefore, here we first explain the six types of explanations, and these six types of explanations are collectively called 'separation and combination'. This means that there must be two dharmas, each with a different substance, combined into one name. For example, 'gold mine': gold and mine are different, so it is called 'separation'; they jointly refer to one thing, so it is called 'combination'. If there is only one dharma, without the meaning of separation and combination, it cannot be called the six explanations. For example, 'unconditioned' (Asamskrta): unconditioned has no separation, and therefore no combination. What are these six types of explanations? 1. Karmadhāraya (Determinative Compound): This means that if a dharma obtains its name based on its own function, for example, 'store consciousness' (Ālaya-vijñāna), because consciousness is able to store, and its substance has the function of holding. 2. Tatpuruṣa (Dependent Determinative Compound): This means that if a dharma obtains its name based on another agent, for example, 'eye consciousness', it is the consciousness of the eye, called a dependent determinative compound. 3. Bahuvrīhi (Possessive Compound): This means that if a dharma obtains its name from the things it possesses, for example, 'knowledge of others' minds', knowledge has other minds, and the name comes from the things it possesses. 4. Dvanda (Aggregative Compound): This means that if a dharma's substance and function are different, but they jointly establish one name, for example, 'sentient being' (Sattva), the substance and function of 'sentient' and 'being' are different. 5. Avyayībhāva (Adverbial Compound): This means that if a dharma's name does not refer to its substance, but obtains its name from a neighboring thing, for example, 'mindfulness' (Smṛtyupasthāna), its substance is wisdom (Prajñā), but abiding is due to mindfulness (Smṛti).
故。六帶數釋。謂若有法若體若用約數而顯。如言五眼。照境體用數有五故。即既顯六釋。次將釋名。言大乘者。謂菩薩乘。克用理智而為其體。皆該周故名之為大。並能運故稱之為乘。理智相對互為大乘。大之乘故依主釋也。理智當體各言大乘。大即乘故持業釋也。或兼教果即有四法。隨應皆有。綺互相望持業依主準前應知。此約菩薩所乘之法。若兼能乘菩薩人者。大之乘故依主釋也。偏就能乘菩薩人者。大即乘故持業釋也。此即總合釋大乘義。若瑜伽論等皆約法體。以七大義別釋大名。虛空藏經即約諸喻。舉諸佛法別釋乘義。恐繁不敘。起信疏明。言百法者。名如下列。心法有八。心所有法有五十一。色法有十一。不相應行有二十四。無為有六。法謂軌持。百者數也。法有百數帶數釋也。言明門者。明者是慧。慧能照法。法因慧顯。故慧稱明。門者通也。謂前百法通生明慧入佛境界至解脫處。故說為門。是明之門依主釋也。百法即明門持業釋也。小乘唯明七十五法。今大乘宗廣明百法。故言大乘百法明門。所言論者。問徴微釋論量正理教誡學徒。故稱為論。然論不同有其二種。一隨釋論。隨經律論而造解釋。如智度等。二集義論。採集諸義通釋諸經。如瑜伽等。今此通是二種論收。以釋經言法無我故。採集百法通
【現代漢語翻譯】 因此，六帶數釋（一種梵文語法結構）是指如果有一個法，無論是體還是用，都通過數字來顯現。例如，『五眼』（Panca-caksus）這個詞，照境（照亮境界）、體（本體）、用（作用）、數（數量）都有五種，所以用數字五來顯現。既然已經解釋了六釋，接下來解釋『大乘』（Mahayana）這個名稱。所謂『大乘』，指的是菩薩乘（Bodhisattva-yana），以理智（Prajna）作為其本體。因為它涵蓋一切，所以稱為『大』；因為它能夠運載眾生，所以稱為『乘』。理智相對而言，互為大乘。『大之乘』（大的乘）是依主釋（Tatpurusa）。理智本身各自稱為大乘，『大即乘』（大就是乘）是持業釋（Karmadharaya）。或者兼顧教（Dharma）和果（Phala），就有四法。根據情況，每一種都有。互相參照，持業釋和依主釋的用法應如前所述。這是從菩薩所乘之法的角度來說的。如果兼顧能乘的菩薩（Bodhisattva）之人，『大之乘』（大的乘）是依主釋。如果偏重能乘的菩薩之人，『大即乘』（大就是乘）是持業釋。這是總合解釋大乘的含義。瑜伽論（Yogacara-bhumi-sastra）等都從法體的角度，用七大義（Sapta-maha）來分別解釋『大』這個名稱。《虛空藏經》（Akasagarbha Sutra）則用各種比喻，分別解釋『乘』的含義。因為內容繁多，這裡就不詳細敘述了。《起信論疏》（Awakening of Faith in the Mahayana Treatise Commentary）中說明，所謂的『百法』（Sarva-dharma），名稱如下：心法（Citta-dharma）有八種，心所有法（Caitasika-dharma）有五十一種，色法（Rupa-dharma）有十一種，不相應行法（Citta-viprayukta-samskara-dharma）有二十四種，無為法（Asamskrta-dharma）有六種。法（Dharma）的意思是軌持（標準和保持），『百』是數字。『法有百數』（法有百種）是帶數釋。所謂『明門』（Vidya-mukha），明（Vidya）是慧（Prajna），慧能照亮法，法因慧而顯現，所以慧被稱為『明』。門（Mukha）是通道。指的是前面的百法，通過它們可以通向明慧，進入佛的境界，到達解脫之處，所以稱為『門』。『是明之門』（是明的門）是依主釋。『百法即明門』（百法就是明門）是持業釋。小乘（Hinayana）只說明七十五法，現在大乘宗廣泛說明百法，所以說『大乘百法明門』。所說的『論』（Sastra），是用來提問、辨析細微之處、解釋、論證正理、教誡學徒的，所以稱為『論』。然而，論有不同，分為兩種：一是隨釋論（Anu-sastra），跟隨經、律、論而作解釋，如《智度論》（Mahaprajnaparamita-sastra）等；二是集義論（Samuccaya-sastra），採集各種意義來通釋諸經，如《瑜伽論》等。現在這部論涵蓋了這兩種論，因為它解釋經文，說明法無我（Dharma-nairatmya），採集百法通 因此，六帶數釋（一種梵文語法結構）是指如果有一個法，無論是體還是用，都通過數字來顯現。例如，『五眼』（Panca-caksus）這個詞，照境（照亮境界）、體（本體）、用（作用）、數（數量）都有五種，所以用數字五來顯現。既然已經解釋了六釋，接下來解釋『大乘』（Mahayana）這個名稱。所謂『大乘』，指的是菩薩乘（Bodhisattva-yana），以理智（Prajna）作為其本體。因為它涵蓋一切，所以稱為『大』；因為它能夠運載眾生，所以稱為『乘』。理智相對而言，互為大乘。『大之乘』（大的乘）是依主釋（Tatpurusa）。理智本身各自稱為大乘，『大即乘』（大就是乘）是持業釋（Karmadharaya）。或者兼顧教（Dharma）和果（Phala），就有四法。根據情況，每一種都有。互相參照，持業釋和依主釋的用法應如前所述。這是從菩薩所乘之法的角度來說的。如果兼顧能乘的菩薩（Bodhisattva）之人，『大之乘』（大的乘）是依主釋。如果偏重能乘的菩薩之人，『大即乘』（大就是乘）是持業釋。這是總合解釋大乘的含義。《瑜伽論》（Yogacara-bhumi-sastra）等都從法體的角度，用七大義（Sapta-maha）來分別解釋『大』這個名稱。《虛空藏經》（Akasagarbha Sutra）則用各種比喻，分別解釋『乘』的含義。因為內容繁多，這裡就不詳細敘述了。《起信論疏》（Awakening of Faith in the Mahayana Treatise Commentary）中說明，所謂的『百法』（Sarva-dharma），名稱如下：心法（Citta-dharma）有八種，心所有法（Caitasika-dharma）有五十一種，色法（Rupa-dharma）有十一種，不相應行法（Citta-viprayukta-samskara-dharma）有二十四種，無為法（Asamskrta-dharma）有六種。法（Dharma）的意思是軌持（標準和保持），『百』是數字。『法有百數』（法有百種）是帶數釋。所謂『明門』（Vidya-mukha），明（Vidya）是慧（Prajna），慧能照亮法，法因慧而顯現，所以慧被稱為『明』。門（Mukha）是通道。指的是前面的百法，通過它們可以通向明慧，進入佛的境界，到達解脫之處，所以稱為『門』。『是明之門』（是明的門）是依主釋。『百法即明門』（百法就是明門）是持業釋。小乘（Hinayana）只說明七十五法，現在大乘宗廣說明百法，所以說『大乘百法明門』。所說的『論』（Sastra），是用來提問、辨析細微之處、解釋、論證正理、教誡學徒的，所以稱為『論』。然而，論有不同，分為兩種：一是隨釋論（Anu-sastra），跟隨經、律、論而作解釋，如《智度論》（Mahaprajnaparamita-sastra）等；二是集義論（Samuccaya-sastra），採集各種意義來通釋諸經，如《瑜伽論》等。現在這部論涵蓋了這兩種論，因為它解釋經文，說明法無我（Dharma-nairatmya），採集百法通
【English Translation】 Therefore, the 'six numerical explanations' (a Sanskrit grammatical structure) refer to when a dharma, whether its essence or function, is manifested through numbers. For example, the term 'five eyes' (Panca-caksus), where illumination of the realm, essence, function, and number all have five aspects, is manifested using the number five. Now that the six explanations have been clarified, next is the explanation of the name 'Mahayana' (Great Vehicle). 'Mahayana' refers to the Bodhisattva-yana (Bodhisattva Vehicle), with wisdom (Prajna) as its essence. Because it encompasses everything, it is called 'Great'; because it can transport beings, it is called a 'Vehicle'. Wisdom and reason are relative to each other, mutually being the Great Vehicle. 'Great of Vehicle' is a Tatpurusa (dependent determinative compound). Wisdom and reason each individually are called Mahayana, 'Great is Vehicle' is a Karmadharaya (descriptive determinative compound). Or, considering both Dharma (teachings) and Phala (fruit), there are four dharmas. Depending on the situation, each has its own. Referring to each other, the usages of Karmadharaya and Tatpurusa should be understood as before. This is from the perspective of the dharma that Bodhisattvas ride. If considering the Bodhisattva who rides, 'Great of Vehicle' is a Tatpurusa. If emphasizing the Bodhisattva who rides, 'Great is Vehicle' is a Karmadharaya. This is a comprehensive explanation of the meaning of Mahayana. The Yogacara-bhumi-sastra (Treatise on the Stages of Yoga Practice), etc., all explain the name 'Great' from the perspective of the essence of dharma, using the seven great meanings (Sapta-maha). The Akasagarbha Sutra (Treasury of Space Sutra) uses various metaphors to separately explain the meaning of 'Vehicle'. Because the content is extensive, it will not be described in detail here. The Awakening of Faith in the Mahayana Treatise Commentary explains that the so-called 'hundred dharmas' (Sarva-dharma) have the following names: Citta-dharma (mind dharmas) has eight types, Caitasika-dharma (mental factors) has fifty-one types, Rupa-dharma (form dharmas) has eleven types, Citta-viprayukta-samskara-dharma (non-associated formations) has twenty-four types, and Asamskrta-dharma (unconditioned dharmas) has six types. Dharma means standard and upholding, and 'hundred' is a number. 'Dharmas have a hundred numbers' is a numerical explanation. The so-called 'gate of illumination' (Vidya-mukha), Vidya (illumination) is Prajna (wisdom), wisdom can illuminate dharmas, and dharmas are manifested through wisdom, so wisdom is called 'illumination'. Mukha (gate) is a passage. It refers to the preceding hundred dharmas, through which one can reach illumination, enter the realm of the Buddha, and arrive at the place of liberation, so it is called 'gate'. 'Is the gate of illumination' is a Tatpurusa. 'Hundred dharmas are the gate of illumination' is a Karmadharaya. The Hinayana (Small Vehicle) only explains seventy-five dharmas, now the Mahayana school extensively explains a hundred dharmas, so it is said 'Mahayana Hundred Dharmas Gate of Illumination'. The so-called 'Sastra' (treatise) is used to ask questions, discern subtle points, explain, argue for correct principles, and instruct disciples, so it is called 'Sastra'. However, treatises differ and are divided into two types: one is Anu-sastra (commentary treatise), which follows the sutras, vinaya, and sastras to make explanations, such as the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise), etc.; the other is Samuccaya-sastra (collection treatise), which collects various meanings to comprehensively explain the sutras, such as the Yogacara-bhumi-sastra, etc. This treatise now encompasses both types of treatises, because it explains the sutras, explaining Dharma-nairatmya (dharma non-self), collecting the hundred dharmas through Therefore, the 'six numerical explanations' (a Sanskrit grammatical structure) refer to when a dharma, whether its essence or function, is manifested through numbers. For example, the term 'five eyes' (Panca-caksus), where illumination of the realm, essence, function, and number all have five aspects, is manifested using the number five. Now that the six explanations have been clarified, next is the explanation of the name 'Mahayana' (Great Vehicle). 'Mahayana' refers to the Bodhisattva-yana (Bodhisattva Vehicle), with wisdom (Prajna) as its essence. Because it encompasses everything, it is called 'Great'; because it can transport beings, it is called a 'Vehicle'. Wisdom and reason are relative to each other, mutually being the Great Vehicle. 'Great of Vehicle' is a Tatpurusa (dependent determinative compound). Wisdom and reason each individually are called Mahayana, 'Great is Vehicle' is a Karmadharaya (descriptive determinative compound). Or, considering both Dharma (teachings) and Phala (fruit), there are four dharmas. Depending on the situation, each has its own. Referring to each other, the usages of Karmadharaya and Tatpurusa should be understood as before. This is from the perspective of the dharma that Bodhisattvas ride. If considering the Bodhisattva who rides, 'Great of Vehicle' is a Tatpurusa. If emphasizing the Bodhisattva who rides, 'Great is Vehicle' is a Karmadharaya. This is a comprehensive explanation of the meaning of Mahayana. The Yogacara-bhumi-sastra (Treatise on the Stages of Yoga Practice), etc., all explain the name 'Great' from the perspective of the essence of dharma, using the seven great meanings (Sapta-maha). The Akasagarbha Sutra (Treasury of Space Sutra) uses various metaphors to separately explain the meaning of 'Vehicle'. Because the content is extensive, it will not be described in detail here. The Awakening of Faith in the Mahayana Treatise Commentary explains that the so-called 'hundred dharmas' (Sarva-dharma) have the following names: Citta-dharma (mind dharmas) has eight types, Caitasika-dharma (mental factors) has fifty-one types, Rupa-dharma (form dharmas) has eleven types, Citta-viprayukta-samskara-dharma (non-associated formations) has twenty-four types, and Asamskrta-dharma (unconditioned dharmas) has six types. Dharma means standard and upholding, and 'hundred' is a number. 'Dharmas have a hundred numbers' is a numerical explanation. The so-called 'gate of illumination' (Vidya-mukha), Vidya (illumination) is Prajna (wisdom), wisdom can illuminate dharmas, and dharmas are manifested through wisdom, so wisdom is called 'illumination'. Mukha (gate) is a passage. It refers to the preceding hundred dharmas, through which one can reach illumination, enter the realm of the Buddha, and arrive at the place of liberation, so it is called 'gate'. 'Is the gate of illumination' is a Tatpurusa. 'Hundred dharmas are the gate of illumination' is a Karmadharaya. The Hinayana (Small Vehicle) only explains seventy-five dharmas, now the Mahayana school extensively explains a hundred dharmas, so it is said 'Mahayana Hundred Dharmas Gate of Illumination'. The so-called 'Sastra' (treatise) is used to ask questions, discern subtle points, explain, argue for correct principles, and instruct disciples, so it is called 'Sastra'. However, treatises differ and are divided into two types: one is Anu-sastra (commentary treatise), which follows the sutras, vinaya, and sastras to make explanations, such as the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise), etc.; the other is Samuccaya-sastra (collection treatise), which collects various meanings to comprehensively explain the sutras, such as the Yogacara-bhumi-sastra, etc. This treatise now encompasses both types of treatises, because it explains the sutras, explaining Dharma-nairatmya (dharma non-self), collecting the hundred dharmas through
解釋故。已顯別釋。言合釋者。大乘即是論所依宗。百法乃是論所顯理。論即百法能詮之教。然即大乘通其教理。其百法論亦通教理。以教對教。以理對理。大乘即百法等。皆持業釋也。以教望理。以理望教。大乘之百法等。皆依主釋也。更有別義。恐繁不明。正釋題竟。
論所依者。然瑜伽論雖有五分。于中即無本事分名。若對法論有本事分。于中不明百法之義。然於今者以義取文。事謂體事。地謂依持。即彼體事有依持義。故地與事名異義同。有說本事廣論未譯。但錄名者是妄言也。以本地分義散文繁。于正法體未為百定。恐初學者迷法相門。怖文義海不能趣入。略錄名數以示方隅。但云文略非義略也。此舉初地所觀法故。故唯識論說。極喜地于多百門以得自在。多百門者。瑜伽論云。剎那能入百三磨地。凈天眼見百世界中。以威神力動百世界。往百世界供百如來。放大光明照百世界。現身百類化百有情。若欲留身住壽百劫。前後百劫各見分明。化百菩薩已為眷屬。正思正說百法明門。今此即當第十法也。
論。如世尊言一切法無我何等一切法雲何為無我。開曰。上釋題目。下釋文義。于中有二。初舉經問起。后依問辯說。此初也。言世尊者。即起教主。總上九號具包三德六義差別故名世尊。既具眾
【現代漢語翻譯】 現代漢語譯本：解釋『故』字。已經顯明地分別解釋了。說到『合釋』，『大乘』（Mahayana，廣大的交通工具，在此指佛教的一個主要流派）就是本論所依據的宗義，『百法』就是本論所闡明的道理。本論就是『百法』所能詮釋的教義。然而，『大乘』貫通了它的教義和理論，而『百法論』也貫通了教義和理論。以教義對教義，以道理對道理，『大乘』就是『百法』等等，這都是持業釋。以教義看待道理，以道理看待教義，『大乘』的『百法』等等，這都是依主釋。還有其他的解釋，恐怕過於繁瑣而不易理解。對題目的正式解釋到此結束。
關於本論所依據的，雖然《瑜伽師地論》（Yogacarabhumi-sastra，瑜伽行者的修行次第論）有五分，但其中沒有『本事分』這個名稱。如果《對法論》（Abhidharma-sastra，論述佛教教義的論著）有『本事分』，但其中沒有明確說明『百法』的意義。然而，現在我們以意義來選取文字。『事』指的是體事，『地』指的是依持。也就是那個體事具有依持的意義，所以『地』和『事』名稱不同但意義相同。有人說『本事』的廣論沒有翻譯，只記錄了名稱，這是妄言。因為『本地分』的意義分散，文字繁瑣，對於正法的本體沒有確定為『百』，恐怕初學者對法相之門感到迷惑，對文義之海感到恐懼而不能進入，所以略微記錄名稱以顯示方向。只是說文字簡略，不是說意義簡略。這裡列舉了初地所觀察的法，所以《唯識論》（Vijnaptimatrata-sastra，唯識宗的根本論典）說，極喜地在眾多百門中獲得自在。『多百門』，《瑜伽師地論》說，剎那間能進入百種三摩地（Samadhi，禪定），以清凈的天眼看到百個世界，以威神力震動百個世界，前往百個世界供養百個如來（Tathagata，佛的稱號之一），放出大光明照耀百個世界，現身百類化度百種有情，如果想留下身體住世百劫，前後百劫都能清楚地看到，化度百位菩薩（Bodhisattva，立志成佛的修行者）作為眷屬，正確地思考和正確地說出百法明門。現在這正是第十法。
論中說：『如世尊（Bhagavan，佛的稱號）所說，一切法無我（Anatta，沒有永恒不變的自我），什麼是一切法？如何是無我？』解釋說：上面解釋題目，下面解釋文義。其中有二：首先提出經文的疑問，然後依據疑問進行辯論和解說。這是第一部分。說到『世尊』，就是發起教化的教主，總括了上面的九種稱號，具備了三德六義的差別，所以稱為世尊。既然具備了眾多
【English Translation】 English version: Explaining the word 'gu' (故 - therefore, reason). It has already been clearly and separately explained. Speaking of 'combined explanation' (合釋), 'Mahayana' (大乘 - the Great Vehicle, referring to a major branch of Buddhism) is the doctrine upon which this treatise relies, and the 'Hundred Dharmas' (百法) are the principles that this treatise elucidates. This treatise is the teaching that can explain the 'Hundred Dharmas'. However, 'Mahayana' encompasses both its teachings and principles, and the 'Treatise on the Hundred Dharmas' also encompasses both teachings and principles. Teaching against teaching, principle against principle, 'Mahayana' is 'Hundred Dharmas' and so on, all of which are possessive determinative compounds (持業釋). Looking at principle from teaching, looking at teaching from principle, the 'Hundred Dharmas' of 'Mahayana' and so on, all of which are dependent determinative compounds (依主釋). There are other explanations, but I fear they are too complicated and difficult to understand. The formal explanation of the title ends here.
Regarding what the treatise relies on, although the 'Yogacarabhumi-sastra' (瑜伽師地論 - Treatise on the Stages of Yoga Practice) has five sections, there is no section named 'Basis Section' (本事分) among them. If the 'Abhidharma-sastra' (對法論 - Treatise on Abhidharma) has a 'Basis Section', it does not clearly explain the meaning of the 'Hundred Dharmas'. However, now we select the words based on the meaning. 'Thing' (事) refers to the substance-thing (體事), 'Ground' (地) refers to the support (依持). That is, that substance-thing has the meaning of support, so 'Ground' and 'Thing' have different names but the same meaning. Some say that the extensive treatise on 'Basis' has not been translated, and only the name has been recorded, which is a false statement. Because the meaning of the 'Local Section' (本地分) is scattered and the text is verbose, the essence of the true Dharma has not been determined as 'Hundred', fearing that beginners will be confused about the gate of Dharma characteristics, and be afraid of the sea of textual meaning and unable to enter, so the names are briefly recorded to show the direction. It is only said that the text is brief, not that the meaning is brief. This lists the Dharmas observed in the initial ground, so the 'Vijnaptimatrata-sastra' (唯識論 - Treatise on Consciousness-Only) says that the Joyful Ground (極喜地) obtains freedom in many hundred gates. 'Many hundred gates', the 'Yogacarabhumi-sastra' says, in an instant can enter a hundred Samadhis (三摩地 - meditative states), see a hundred worlds with pure heavenly eyes, shake a hundred worlds with divine power, go to a hundred worlds to make offerings to a hundred Tathagatas (如來 - Buddhas), emit great light illuminating a hundred worlds, manifest a hundred kinds of bodies to transform a hundred kinds of sentient beings, if one wants to remain in the body and live for a hundred kalpas (劫 - eons), one can clearly see the past and future hundred kalpas, transform a hundred Bodhisattvas (菩薩 - beings striving for enlightenment) as retinue, correctly think and correctly speak the hundred Dharma bright gate. Now this is exactly the tenth Dharma.
The treatise says: 'As the Bhagavan (世尊 - the Blessed One, a title of the Buddha) said, all dharmas are without self (Anatta, 無我 - no-self), what are all dharmas? How is there no-self?' The explanation says: The above explains the title, the below explains the meaning of the text. There are two parts: first, raise the question of the sutra, then debate and explain according to the question. This is the first part. Speaking of 'Bhagavan', it is the teaching master who initiated the teachings, encompassing the above nine titles, possessing the differences of the three virtues and six meanings, so it is called Bhagavan. Since it possesses many
德為物欽重故所言說實為定量。即依所說以立論端。說一切法皆無我者。何等名為一切法體。云何此法複稱無我。非謂法外別問無我。
論。一切法者略有五種 開曰。下依問顯說。于中有二。初顯一切法。后明二無我。初顯法中復分為四。一總標法數。二依標列名。三辯法次第。四別開法相。此初也。所言法者。軌持為義。軌為軌則。生物解故。持謂任持。守自性故。雖此二義亦通無我。顯不離前故不名法。然此軌持差別有五。一軌唯有體。無法非緣。不生心故。持亦通無。設無法體。性不捨故。二軌唯差別。緣無我等而生解故。持通自性。雖未生解。體不捨故。三軌唯有為。要成同緣方生解故。持通無為。雖都無相。不失性故。四軌唯后說。持通前宣。如立聲常。聲不失性。聞常無常方生解故。五軌唯能詮。要名句文方生解故。持通所詮。義亦不失。本自性故。故軌義局。持義即通。通局不同故軌持別。
論。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 開曰。此依標列名也。所言心者。謂八現識。由有三義併名為心。一緣慮義。攀緣思慮一切法故。二貞實義。是一切法之體性故。三集起義。集諸法種起諸法故。心即是法。持業釋也。下之四法當知亦然。心所有法者。謂觸作意等。
【現代漢語翻譯】 現代漢語譯本：因為佛陀的德行受到萬物的欽佩和尊重，所以他說的話真實可靠，如同經過精確測量一樣。現在就依據佛陀所說的話來確立論點：佛陀說一切法都是無我的。那麼，什麼是『一切法』的本體呢？又為什麼這些法被稱為『無我』呢？這並不是說在一切法之外，還要另外去尋找一個『無我』。
論：一切法，概括起來有五種。
開示：下面依據提問來闡明佛陀的說法。其中分為兩個部分：首先闡明『一切法』，然後闡明『二無我』。在闡明『一切法』的部分，又分為四個方面：一是總的標明法的數量，二是依據標明來列舉名稱，三是辨析法的次第，四是分別開示法的體相。這裡是第一個方面。所說的『法』，具有『軌持』的含義。『軌』是軌則，能夠使眾生產生理解；『持』是任持，能夠保持自身的體性。雖然這兩個含義也適用於『無我』，但因為『無我』不離前面的『法』，所以不稱為『法』。然而，這種『軌持』的差別有五種：一是『軌』只有體，沒有法和緣，因為不能產生心；『持』也通於『無』，即使沒有法體，其體性也不會捨棄。二是『軌』只有差別，因為緣于無我等而產生理解；『持』通於自性，即使沒有產生理解，其體也不會捨棄。三是『軌』只有有為法，必須成就共同的因緣才能產生理解；『持』通於無為法，即使完全沒有相狀，也不會失去其體性。四是『軌』只有後面所說的，『持』通於前面所宣說的，例如立聲常，聲音不失去其體性，聽到常或無常才能產生理解。五是『軌』只有能詮釋的，必須通過名句文才能產生理解；『持』通於所詮釋的，義理也不會失去，因為其本來的體性。所以，『軌』的含義是侷限的，『持』的含義是通達的。因為通達和侷限不同，所以『軌』和『持』是有區別的。
論：一是心法，二是心所有法，三是色法，四是心不相應行法，五是無為法。
開示：這是依據標明來列舉名稱。所說的『心』，是指八個現識（Eight Consciousnesses）。因為具有三種含義，所以並稱為『心』：一是緣慮義，能夠攀緣思慮一切法；二是貞實義，是一切法的體性；三是集起義，能夠聚集諸法的種子，生起諸法。心即是法，是持業釋。下面的四種法，應當知道也是這樣。心所有法，是指觸（Sparsha）、作意（Manaskara）等。
【English Translation】 English version: Because the Buddha's virtues are admired and respected by all things, his words are true and reliable, like those measured with precision. Now, based on what the Buddha said, let's establish the argument: the Buddha said that all dharmas are without self (Anatta). So, what is the substance of 'all dharmas'? And why are these dharmas called 'without self'? It is not to say that outside of all dharmas, one must look for a separate 'without self'.
Treatise: All dharmas can be summarized into five categories.
Explanation: The following explains the Buddha's teachings based on questions. It is divided into two parts: first, it clarifies 'all dharmas', and then it clarifies 'two kinds of no-self'. In the part clarifying 'all dharmas', it is further divided into four aspects: first, it generally indicates the number of dharmas; second, it lists the names based on the indication; third, it distinguishes the order of dharmas; and fourth, it separately reveals the characteristics of dharmas. This is the first aspect. The so-called 'dharma' has the meaning of 'rule and uphold'. 'Rule' is the rule, which can make sentient beings understand; 'uphold' is to maintain, which can maintain its own nature. Although these two meanings also apply to 'no-self', because 'no-self' is inseparable from the preceding 'dharma', it is not called 'dharma'. However, this difference between 'rule and uphold' has five kinds: first, 'rule' only has substance, without dharma and condition, because it cannot produce mind; 'uphold' also applies to 'non-existence', even if there is no dharma substance, its nature will not be abandoned. Second, 'rule' only has difference, because it arises understanding based on no-self, etc.; 'uphold' applies to self-nature, even if understanding has not arisen, its substance will not be abandoned. Third, 'rule' only has conditioned dharma, it must achieve common causes and conditions to produce understanding; 'uphold' applies to unconditioned dharma, even if there is no appearance at all, it will not lose its nature. Fourth, 'rule' only has what is said later, 'uphold' applies to what was declared earlier, such as establishing sound as permanent, the sound does not lose its nature, hearing permanence or impermanence can produce understanding. Fifth, 'rule' only has what can be interpreted, it must be through name, sentence, and text to produce understanding; 'uphold' applies to what is interpreted, the meaning will not be lost, because of its original nature. Therefore, the meaning of 'rule' is limited, and the meaning of 'uphold' is comprehensive. Because comprehensiveness and limitation are different, 'rule' and 'uphold' are different.
Treatise: First is the mind-dharma (Citta-dharma), second is the mental-dharma (Caitasika-dharma), third is the form-dharma (Rupa-dharma), fourth is the mind-incongruent formation-dharma (Citta-viprayukta-samskara-dharma), and fifth is the unconditioned-dharma (Asamskrta-dharma).
Explanation: This is to list the names based on the indication. The so-called 'mind' refers to the eight consciousnesses (Eight Consciousnesses). Because it has three meanings, it is collectively called 'mind': first is the meaning of cognition, which can cognize all dharmas; second is the meaning of truthfulness, which is the substance of all dharmas; third is the meaning of accumulation and arising, which can accumulate the seeds of all dharmas and generate all dharmas. Mind is dharma, which is a possessive determinative compound. The following four dharmas should also be understood in the same way. Mental-dharmas refer to contact (Sparsha), attention (Manaskara), etc.
恒依心起與心相應繁屬於心故名心所。如屬我物立我所名。心於所緣唯取總相。心所于彼亦取別相助成心事。得心所名。如畫師資作摸填采。心之所有。依主釋也。言色法者。變現為義。變為變壞。由彼手足乃至蚊蛇所觸對時即變壞故。現謂示現。若於方所所現骨瑣形顯等相而示現故。有處說。色對礙為相。對為觸對。礙為障礙互相觸時而障礙故。所言心不相應行者。謂得成就眾同分等。亦依色法分位建立。非如觸等唯依心起繁屬於心助成心事心俱生滅與心相應。亦五蘊中行蘊所攝。簡行蘊中諸相應行。是故名心不相應行。此有四句。如理應思。無為法者。謂虛空等。自體凝然非三世攝。無生住等行所遷故。其性清凈無有漏染。非業煩惱之所為故。具此二義名曰無為。
論。一切最勝故與此相應故二所現影故三位差別故四所顯示故如是次第 開曰。此辯法次第也。一切法中心最勝故。故最第一明其心法。謂此心法勢分用強。緣慮道中心王觸勝。故契經說。心遠獨行染凈由心。士夫六界心能道世間。心能遍攝受。如是心一法皆自在隨行。是故論言一切最勝故。雖由作意警而方生。及心生已依心而住。如臣引王。非臣勝故。心起必有心所相應故。此第二明其心所。是故論言。與此相應故。心所與心有四等義非定一異
【現代漢語翻譯】 現代漢語譯本：恒常依心而生起，與心相應，繁多且屬於心，因此稱為『心所』（Citta-samprayukta，與心相應的法）。如同屬於我的東西，就稱為『我所』。心對於所緣境，只取總的相狀。心所對於所緣境，也取各自不同的相狀，輔助成就心的作用，因此得到『心所』的名稱。好比畫師和助手，一個描摹輪廓，一個填充色彩。心之所有，是依主釋的解釋。所說的『色法』（Rupa，物質現象），是變現的意思。變是變化、變壞。由於手足乃至蚊蟲蛇類所觸對時，就會變壞。現是示現。如果在某個地方所顯現的骨骼、瑣碎的形狀、明顯的相狀等而示現的緣故。有的地方說，色以對礙為相。對是觸對，礙是障礙，互相接觸時會產生障礙的緣故。所說的『心不相應行』（Citta-viprayukta-samskara，不與心相應的行），是指『得』（Prapti，獲得）、『成就』（Labha，成就）、『眾同分』（Nikayasabhaga，同類眾生的共性）等。也是依據色法（Rupa，物質現象）的分位而建立，不像觸等僅僅依心而生起，繁多且屬於心，輔助成就心的作用，與心俱生俱滅，與心相應。也屬於五蘊（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）中的行蘊（Samskara-skandha，意志和心理活動）。爲了簡別行蘊中那些與心相應的行，所以稱為『心不相應行』。這裡有四句，應當如理思維。『無為法』（Asamskrta-dharma，非因緣和合的法），是指虛空等。其自體凝然不變，不屬於過去、現在、未來三世所攝，沒有生、住等行的遷流變化。其性質清凈，沒有有漏的染污，不是業和煩惱所能造作的。具備這兩種含義，就稱為『無為』。
論：一切最勝故，與此相應故，二所現影故，三位差別故，四所顯示故，如是次第。 開曰：此辯法次第也。一切法中心最勝故。故最第一明其心法。謂此心法勢分用強。緣慮道中心王觸勝。故契經說。心遠獨行染凈由心。士夫六界心能道世間。心能遍攝受。如是心一法皆自在隨行。是故論言一切最勝故。雖由作意警而方生。及心生已依心而住。如臣引王。非臣勝故。心起必有心所相應故。此第二明其心所。是故論言。與此相應故。心所與心有四等義非定一異
【English Translation】 English version: Constantly arising dependent on the mind, corresponding to the mind, numerous and belonging to the mind, therefore named 'Citta-samprayukta' (mental concomitants, factors associated with the mind). Just as something belonging to me is called 'mine'. The mind, with regard to its object, only grasps the general characteristics. Mental concomitants, with regard to their object, also grasp their respective distinct characteristics, assisting in the accomplishment of the mind's function, hence obtaining the name 'mental concomitants'. It is like a painter and his assistant, one outlining the form, the other filling in the colors. 'Belonging to the mind' is an explanation in the possessive compound sense. What is called 'Rupa' (form, material phenomena) means transformation and manifestation. 'Transformation' means change and decay. Because when touched by hands, feet, even mosquitoes and snakes, it will change and decay. 'Manifestation' means showing forth. Because in a certain place, the manifested bones, fragmented shapes, distinct appearances, etc., are shown forth. Some say that form is characterized by resistance and obstruction. 'Resistance' means contact, 'obstruction' means hindrance, when they touch each other, they cause obstruction. What is called 'Citta-viprayukta-samskara' (non-mental formations, formations not associated with the mind) refers to 'Prapti' (attainment), 'Labha' (achievement), 'Nikayasabhaga' (commonality of beings). It is also established based on the divisions of Rupa (material phenomena), unlike touch, etc., which arise solely dependent on the mind, are numerous and belong to the mind, assist in the accomplishment of the mind's function, arise and cease simultaneously with the mind, and correspond to the mind. It also belongs to the Samskara-skandha (aggregate of mental formations) within the Panca-skandha (five aggregates). In order to distinguish those mental formations within the aggregate of formations that are associated with the mind, they are called 'non-mental formations'. There are four statements here, which should be contemplated reasonably. 'Asamskrta-dharma' (unconditioned dharma) refers to space, etc. Its self-nature is solid and unchanging, not included within the three times of past, present, and future, without the flux of arising, abiding, etc. Its nature is pure, without the defilement of outflows, not created by karma and afflictions. Possessing these two meanings, it is called 'unconditioned'.
Treatise: Because all are supreme, because they correspond to this, because they are shadows manifested by the two, because of the differences in the three positions, because they are revealed by the four, such is the order. Opening: This discusses the order of the dharmas. Among all dharmas, the mind is the most supreme. Therefore, the mind dharma is explained first and foremost. This mind dharma has strong power and function. In the path of contemplation, the mind-king is superior to touch. Therefore, the sutras say: 'The mind travels far and alone, purity and defilement are caused by the mind. The mind can lead the world for the six realms of beings. The mind can universally embrace and receive.' Thus, the mind, as a single dharma, is free and follows accordingly. Therefore, the treatise says, 'Because all are supreme.' Although it arises only when aroused by attention, and once the mind arises, it abides dependent on the mind, like a minister guiding a king, not because the minister is superior. When the mind arises, there must be mental concomitants corresponding to it. This secondly explains the mental concomitants. Therefore, the treatise says, 'Because they correspond to this.' Mental concomitants and the mind have four equal meanings, neither definitely one nor different.
故成相應。故唯識云。而時依同所緣事等名相應義。一體等。各有一體故。二依等。同依一根故。三緣等。同緣一境故。四時等。同一剎那故。若依小乘。同一行解。如同緣一青俱作青解故。今大乘宗不許同行。了別領納等作用各異故。由斯八識雖各一體。而時依境不必皆同。是故諸識非相應也。心心所起必現色影故。次第三明其色法。是故論言。二所現影故。謂若心起托境方生。必變色影當情而現。故諸色法皆不離心。無有一色非心變者。如地獄卒鬼見膿河眼外毛輪夢中色像。皆自心變都不離心。此心豈唯變色法耶。答。就粗顯著且說色言。為破離心有實色執。實色尚爾。況非色乎。心心所色必有分位故。此第四明不相應。是故論云。三位差別故。如唯識論顯此義云。得非得等非如色心及諸心所體相可得。非異色心及諸心所作用可得。故非實有。但說色等分位假立。此定非異色心心所有實體用。許蘊攝故。如色心等。若異心等。或心心所及色無為所不攝故。如畢竟無。定非實有。前明諸法后顯法性故。次第五明無為法。是故論言。四所顯示故。如唯識論顯此義云。然諸無為所知性故。或色心等所顯性故。如色心等。不應執為離色心等實無為性。若異心等。非法性故。故依前四顯示無為。雖與諸法體不相離。而與諸法
【現代漢語翻譯】 現代漢語譯本 因此成就相應。所以《唯識論》說：『這時，依靠相同的所緣事等，名為相應之義。』一體等：各自只有一個體性。二依等：共同依靠一個根。三緣等：共同緣取一個境。四時等：在同一個剎那。如果按照小乘的觀點，就是同一行解，如同緣取一個青色，共同產生青色的理解。現在大乘宗不認可同行，因爲了別、領納等作用各自不同。因此，八識雖然各自一體，但時間、所依、境不必都相同。所以，諸識不是相應的。心和心所生起時必定顯現色影。 其次，第三說明色法。所以論中說：『二、所現影故。』意思是說，如果心生起，依託于境才產生，必定變現色影，顯現在意識中。所以，各種色法都不離心，沒有一種色不是心變現的。如地獄的獄卒、餓鬼見到的膿河、眼外生出的毛輪、夢中的色像，都是自己心變現的，都不離心。難道這心僅僅變現色法嗎？答：就粗顯、顯著的方面來說，且先說色法，是爲了破除離開心而有真實色法的執著。真實的色法尚且如此，何況非色法呢？心、心所、色法必定有分位。 第四，說明不相應行法。所以論中說：『三、位差別故。』如《唯識論》闡釋此義說：『得、非得等，不像色、心及諸心所那樣，體相可以得到；也不是異於色、心及諸心所的作用可以得到。所以不是實有，只是說色等的分位假立。』這一定不是異於色、心、心所的實體和作用，因為它被蘊所攝。如色、心等。如果異於心等，或者心、心所及色無為所不攝，就像畢竟無一樣，一定不是實有。 前面說明諸法，後面顯示法性。第五，說明無為法。所以論中說：『四、所顯示故。』如《唯識論》闡釋此義說：『然而諸無為是所知性，或者色、心等所顯現的性質。』如色、心等。不應該執著為離開色、心等而有真實的無為性。如果異於心等，就不是法性。所以依靠前面四者來顯示無為。雖然與諸法的體性不相分離，但與諸法...
【English Translation】 English version Therefore, accomplishment is achieved accordingly. Hence, the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says: 'At this time, relying on the same object of cognition, etc., is called the meaning of correspondence.' 'One entity, etc.': each has one entity. 'Two supports, etc.': they rely on the same root. 'Three objects, etc.': they cognize the same object. 'Four times, etc.': they occur in the same kshana (moment). If according to Hinayana (Small Vehicle), it is the same practice and understanding, like cognizing a blue color and jointly producing the understanding of blue. Now, the Mahayana (Great Vehicle) school does not allow the same practice, because the functions of discernment, reception, etc., are different. Therefore, although the eight consciousnesses each have one entity, their time, support, and object do not necessarily have to be the same. Therefore, the consciousnesses are not corresponding. When the mind and mental factors arise, they must manifest color shadows. Secondly, the third explains the form (rupa) dharmas. Therefore, the treatise says: 'Two, manifested shadows.' It means that if the mind arises, it is produced by relying on an object, and it must transform into color shadows that appear in consciousness. Therefore, all form dharmas are inseparable from the mind, and there is no form that is not transformed by the mind. For example, the jailers of hell, the pus-filled rivers seen by hungry ghosts, the hair wheels growing outside the eyes, and the colors and images in dreams are all transformed by one's own mind and are inseparable from the mind. Does this mind only transform form dharmas? Answer: In terms of what is coarse and obvious, let's first talk about form dharmas in order to break the attachment to the existence of real form apart from the mind. If real form is like this, how much more so are non-form dharmas? Mind, mental factors, and form must have divisions. Fourth, it explains non-associated formations (viprayukta-samskara). Therefore, the treatise says: 'Three, differences in position.' As the Vijnaptimatrata-siddhi explains this meaning: 'Attainment, non-attainment, etc., are not like form, mind, and mental factors, whose substance and characteristics can be obtained; nor can the functions different from form, mind, and mental factors be obtained. Therefore, they are not real, but only the divisions of form, etc., are nominally established.' This is certainly not a substance and function different from form, mind, and mental factors, because it is included in the skandhas (aggregates). Like form, mind, etc. If it is different from mind, etc., or not included by mind, mental factors, and formless unconditioned dharmas, like absolute non-existence, it is certainly not real. First, it explains the dharmas, and then it reveals the nature of dharmas. Fifth, it explains the unconditioned dharmas (asamskrta-dharmas). Therefore, the treatise says: 'Four, what is revealed.' As the Vijnaptimatrata-siddhi explains this meaning: 'However, the unconditioned dharmas are the nature of what is known, or the nature revealed by form, mind, etc.' Like form, mind, etc. One should not be attached to the existence of a real unconditioned nature apart from form, mind, etc. If it is different from mind, etc., it is not the nature of dharmas. Therefore, it relies on the previous four to reveal the unconditioned. Although it is not separate from the nature of the dharmas, it is with the dharmas...
亦非即一。由常無常性各異故。如是次第總結前說。泛論諸法次第有五。一者生起。十二支等先因後果次第生故。二者觀行。如四諦等先果后因次第觀故。三者粗細。如六度等前粗后細次第修故。四者勝劣。心心所等前勝后劣次第有故。五者言說。如正斷等雖無前相次第說故。於前五法而配屬者。心心所色不相應行而有生起勝劣次第。兼說無為粗細次第。有為事粗無為細故。小乘則依粗細次第故以色法而為其初。一切法中色最粗故。亦依觀行以不凈觀佛法要門依色法故。不許諸法心所變故。不以心心為最初也。
論。第一心法略有八種 開曰。次下第四廣辨法相。辨前五法即分為五。初心法中復分為二。初標數后辨列。此初也。謂此心法諸教異說。若小乘前及大乘中。隨轉理門但說前六。仍亦不許一念並生。故於見在隨起一識。楞伽經等開阿賴耶染凈二位說有九識。若攝大乘依前六識根境識三立十一識。深密等經于阿賴耶通別分位立七種名。攝論所說一意識宗不開前六。但總說三。如是等教處處非一。今克體說但有八種。諸教多少隨開合故。
論。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 開曰。此辨列也。然此八識聖教大宗。先德皆有章門廣釋。今開略論未可文繁。就要而明十門分
【現代漢語翻譯】 現代漢語譯本：也不是完全相同。由於常與無常的性質各不相同。這樣依次總結前面所說的內容。總的來說，諸法的次第有五種：一是生起，如十二因緣等，先因後果，次第產生；二是觀行，如四諦等，先果后因，次第觀察；三是粗細，如六度等，先粗后細，次第修習；四是勝劣，如心、心所等，前勝后劣，次第存在；五是言說，如正斷等，雖然沒有前後相續，但依次解說。在前述五法中，心、心所、色、不相應行具有生起和勝劣的次第。兼帶說明無為法具有粗細的次第，因為有為的事物粗顯，無為的事物微細。小乘佛教依據粗細的次第，所以以色法作為開始，因為一切法中色法最粗顯。也依據觀行，以不凈觀作為佛法的要門，因為依賴於色法。不承認諸法是心所變現的，所以不以心、心所作為最初。
論：第一心法略有八種 開曰：接下來第四部分廣泛辨析法相。辨析前面的五法，分為五部分。在初心法中又分為兩部分，首先標出數量，然後辨別排列。這是開始。所說的心法，在各種教義中有不同的說法。小乘佛教之前以及大乘佛教中，順應隨轉理門，只說前六識，仍然不承認一念同時產生。所以在見在，隨起一個識。如《楞伽經》等，開示阿賴耶識染凈二位，說有九識。如果按照《攝大乘論》，依據前六識、根、境、識三者，建立十一識。《深密經》等，對於阿賴耶識的通別分位，立七種名稱。《攝論》所說的一意識宗，不展開前六識，只是總的說三種。像這樣的教義，處處都不一樣。現在就本體來說，只有八種識，各種教義的多少，隨著開合而不同。
論：一眼識、二耳識、三鼻識、四舌識、五身識、六意識、七末那識（manas，意根）、八阿賴耶識（ālayavijñāna，藏識） 開曰：這是辨別排列。然而這八識是聖教的大綱。先德都有章節門類廣泛解釋。現在展開簡略的論述，不可過於繁瑣。總要而言，分為十個方面說明。
【English Translation】 English version: Nor is it exactly the same. Because the natures of permanence and impermanence are different. Thus, summarizing the foregoing in order. Generally speaking, there are five kinds of order in all dharmas: first, arising, such as the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), where causes precede effects in sequential arising; second, contemplation, such as the Four Noble Truths (catvāri āryasatyāni), where effects are contemplated before causes in sequence; third, coarse and subtle, such as the Six Perfections (ṣaṭpāramitā), where one cultivates from the coarse to the subtle in order; fourth, superior and inferior, such as mind (citta) and mental factors (caitta), where the superior precedes the inferior in existence; fifth, verbal expression, such as the Right Efforts (samyak-pradhāna), where although there is no sequential continuity, they are explained in order. Among the aforementioned five dharmas, mind, mental factors, form (rūpa), and non-associated formations (citta-viprayukta-saṃskāra) possess the order of arising and superior-inferior. It also includes the order of coarse and subtle in relation to the unconditioned (asaṃskṛta), because conditioned things are coarse and unconditioned things are subtle. The Hinayana (hīnayāna) tradition relies on the order of coarse and subtle, therefore it begins with form, because form is the coarsest among all dharmas. It also relies on contemplation, using the contemplation of impurity (aśubha-bhāvanā) as the essential gateway to the Buddha's teachings, because it depends on form. It does not acknowledge that all dharmas are transformations of the mind, therefore it does not begin with mind and mental factors.
Treatise: The first mind-dharma is briefly of eight kinds. Commentary: Next, the fourth part extensively analyzes the characteristics of dharmas. Analyzing the preceding five dharmas, it is divided into five parts. Within the initial mind-dharma, it is further divided into two parts: first, indicating the number, then distinguishing and arranging. This is the beginning. The so-called mind-dharma has different interpretations in various teachings. In the earlier Hinayana and in the Mahayana (mahāyāna), following the principle of transformation, only the first six consciousnesses are discussed, and it is still not acknowledged that a single thought can arise simultaneously. Therefore, in the present moment, a single consciousness arises. As in the Laṅkāvatāra Sūtra, revealing the two aspects of the Ālayavijñāna (ālayavijñāna, storehouse consciousness), defiled and pure, it speaks of nine consciousnesses. If according to the Mahāyānasaṃgraha, based on the first six consciousnesses, the root, object, and consciousness, eleven consciousnesses are established. The Saṃdhinirmocana Sūtra, etc., establishes seven names for the general and specific aspects of the Ālayavijñāna. The one-consciousness school described in the Saṃgraha does not elaborate on the first six consciousnesses, but generally speaks of three. Such teachings are different in various places. Now, speaking in terms of essence, there are only eight kinds of consciousnesses, the number of various teachings varies according to opening and closing.
Treatise: One, eye-consciousness (cakṣur-vijñāna); two, ear-consciousness (śrotra-vijñāna); three, nose-consciousness (ghrāṇa-vijñāna); four, tongue-consciousness (jihvā-vijñāna); five, body-consciousness (kāya-vijñāna); six, mind-consciousness (mano-vijñāna); seven, manas-consciousness (manas-vijñāna); eight, ālayavijñāna (ālayavijñāna). Commentary: This is distinguishing and arranging. However, these eight consciousnesses are the main principles of the sacred teachings. The former sages all have chapters and categories to explain extensively. Now, unfolding a brief discussion, it should not be too cumbersome. In general, it will be explained in ten aspects.
別。一釋名顯體。二心所相應。三所緣境界。四諸分行相。五諸量同異。六諸受有無。七所依多少。八所緣所闕。九能所熏異。十斷常體殊。此十義門諸論雖說。而唯識論具而且明。今者多依唯識文釋。初顯名體復有四句。或有教說通中別名。八雖通名為心意識。依相增說心意識殊。第八名心。集諸法種起諸法故。第七名意。性審思量為我相故。前六名識。了境相粗勝餘識故。此于通中顯此別名。或有教說別中別名。且前六識雖別名識。依根境用各立三名。依根方名名眼識等。眼之識故並依主釋。隨境立名名色識等。識有色故並有財釋。隨用立名名見識等。見即識故並持業釋。今此論說隨根立名而不隨境立識名者。隨根立名具五義故。五謂依發屬助如根。一依眼之識故名眼識。要根不壞依眼識生。縱色現前盲不見故。二眼所發識故名眼識。如病損眼識並見黃。不由色壞識謬見故。三屬眼之識故名眼識。眼識種子隨眼種生。不隨色種眼識生故。四助眼之識故名眼識。由識合根有所領受。根有損益非由色故。五如眼之識故名眼識。如根能照定是有情。色於是中非決定故。眼識既爾。余識準之。隨境立名。雖順識義。但依五根未自在說。若自在位諸根互用。一根發識緣一切境。即令六識有雜亂過。隨用立名當知亦爾。但所隨
【現代漢語翻譯】 現代漢語譯本 別。一、釋名顯體：解釋名稱，顯示本體。二、心所相應：心與心所法相互配合。三、所緣境界：心所攀緣的境界。四、諸分行相：各個部分的行相。五、諸量同異：各種量（ प्रमाण pramana）的相同與不同。六、諸受有無：各種感受的存在與否。七、所依多少：所依賴的事物有多少。八、所緣所闕：所攀緣的以及所欠缺的。九、能所熏異：能熏與所熏的不同。十、斷常體殊：斷滅與常恒的本體差異。這十個義門，各種論典雖然都有論述，但只有《唯識論》最為完備而且明晰。現在我主要依據《唯識論》的文句來解釋。首先，解釋名稱和本體，又有四種說法。 或者有教義說，在通名之中顯示別名。八識雖然都通稱為心、意、識，但依據各自的相狀增勝之處，心、意、識各有不同。第八識名為心（Ālaya-vijñāna 阿賴耶識），因為它積集諸法種子，並且生起諸法。第七識名為意（Manas 末那識），它的體性是審察思量，執著『我』的相狀。前六識名為識（Vijñāna 識），因為它們了別境界的相狀粗顯，勝過其他識。這是在通名之中顯示各自的別名。 或者有教義說，在別名之中顯示別名。比如前六識雖然都別名為識，但依據根、境、作用，又各自建立三種名稱。依據根來建立名稱，稱為眼識等。『眼之識』，這是依主釋。隨著境界來建立名稱，稱為色識等。『識有色』，這是有財釋。隨著作用來建立名稱，稱為見識等。『見即是識』，這是持業釋。現在這部論典說，隨著根來建立名稱，而不隨著境界來建立識的名稱，是因為隨著根來建立名稱具備五種意義。這五種意義是：依、發、屬、助、如根。 一、依賴於眼，所以稱為眼識。必須根沒有損壞，眼識才能生起。即使色境顯現，盲人也無法看見。二、由眼所引發的識，所以稱為眼識。比如眼睛有病，所見到的事物會變黃，這不是因為色境損壞，而是因為識產生了錯覺。三、屬於眼的識，所以稱為眼識。眼識的種子隨著眼的種子而生起，不會隨著色的種子而生起。四、輔助眼的識，所以稱為眼識。由於識與根結合，才能有所領受，根的損壞與否並非由色決定。五、如眼的識，所以稱為眼識。如同根能夠照了，一定是存在的。在這裡並非是決定的。眼識既然如此，其餘的識可以類推。隨著境界來建立名稱，雖然順應了識的意義，但如果依據五根沒有自在，如果達到自在的地位，諸根可以互相使用，一根可以引發識而攀緣一切境界，就會導致六識有雜亂的過失。隨著作用來建立名稱，應當知道也是如此。只是所隨著的
【English Translation】 English version Distinction. 1. Explaining the Name and Manifesting the Substance: Explaining the name and revealing the essence. 2. Mental Factors in Association: The mind and mental factors cooperate with each other. 3. Object of Cognition: The object that the mind grasps. 4. Characteristics of the Divisions: The characteristics of each part. 5. Similarities and Differences of the Proofs: The similarities and differences of various proofs (Pramana). 6. Existence or Non-existence of Feelings: The existence or non-existence of various feelings. 7. Quantity of Dependence: How much is relied upon. 8. What is Grasped and What is Lacking: What is grasped and what is missing. 9. Differences in Perfuming: The differences between the perfumer and the perfumed. 10. Distinct Substances of Cessation and Permanence: The differences in the essence of annihilation and permanence. Although these ten categories are discussed in various treatises, only the Vijñāptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) is the most complete and clear. Now I mainly rely on the sentences of the Vijñāptimātratāsiddhi to explain. First, explaining the name and substance, there are four statements. Or there is a teaching that reveals the specific name within the general name. Although the eight consciousnesses are generally called mind, thought, and consciousness, according to their respective characteristics and superiorities, mind, thought, and consciousness are different. The eighth consciousness is called mind (Ālaya-vijñāna), because it accumulates the seeds of all dharmas and gives rise to all dharmas. The seventh consciousness is called thought (Manas), its nature is to deliberate and contemplate, clinging to the appearance of 'I'. The first six consciousnesses are called consciousness (Vijñāna), because they discern the appearances of objects coarsely and manifestly, surpassing other consciousnesses. This is to reveal the specific names within the general name. Or there is a teaching that reveals the specific name within the specific name. For example, although the first six consciousnesses are specifically called consciousness, according to the root, object, and function, each establishes three names. Establishing names according to the root is called eye-consciousness, etc. 'Consciousness of the eye', this is a dependent possessive. Establishing names according to the object is called color-consciousness, etc. 'Consciousness has color', this is a possessive. Establishing names according to the function is called seeing-consciousness, etc. 'Seeing is consciousness', this is an equational compound. Now this treatise says that establishing names according to the root, and not establishing the name of consciousness according to the object, is because establishing names according to the root has five meanings. These five meanings are: dependence, arising, belonging, assisting, like the root. 1. Dependent on the eye, it is called eye-consciousness. The root must not be damaged for eye-consciousness to arise. Even if the object of color appears, a blind person cannot see. 2. The consciousness arising from the eye is called eye-consciousness. For example, if the eyes are sick, what is seen will turn yellow, not because the object of color is damaged, but because the consciousness has produced an illusion. 3. Belonging to the eye, it is called eye-consciousness. The seed of eye-consciousness arises with the seed of the eye, not with the seed of color. 4. Assisting the eye, it is called eye-consciousness. Because consciousness combines with the root, it can receive something, and the damage or benefit of the root is not determined by color. 5. Like the eye, it is called eye-consciousness. Just as the root can illuminate, it must exist. Here it is not determined. Since eye-consciousness is like this, the rest of the consciousnesses can be inferred by analogy. Establishing names according to the object, although it conforms to the meaning of consciousness, if relying on the five roots is not free, if the position of freedom is reached, the roots can be used mutually, one root can cause consciousness to grasp all objects, it will lead to the fault of confusion of the six consciousnesses. Establishing names according to the function, it should be known that it is also like this. Only what is followed
根無相濫失。又第六識楞伽經中更立別名分別事識。分別內外種種事故。起信論中名分離識。別依六根取六境故。其第七識通中別名名末那者。此譯名意。恒審思量為性相故。此名何異第六意識。此持業釋如藏識名。識即意故。彼依主釋如眼識名。識異意故。此意別名復有三種。一補特伽羅我見相應名染污意。二法我見相應名有覆意。三平等性智相應名清凈意。初通一切異生相續二乘有學七地已前一類菩薩有漏心位。彼緣阿賴耶識起補特伽羅我見。次通一切異生聲聞獨覺相續一切菩薩法空智果不現前位。彼緣異熟識起法我見。后通一切如來相續菩薩見道及修道中法空智果現在前位。彼緣無垢識等起平等性智。其第八識差別名者。此依位別有三種名。一名阿賴耶此譯名藏。能藏所藏執藏義故。謂前七識皆從種生。因果體相不可定異。即攬此種為第八識。七識皆為此識所攝。攝藏諸法于自體中故名能藏。諸識種子七識所熏。是彼氣分不離七識。既攬種子為第八識。種子是前七識所攝。藏自體于諸法之中故名所藏。從無始來任運相續。似一似常以實我相。故第七識恒執為我。我見所攝故名執藏。藏是業用。識即是體。藏即是識持業釋也。此名唯在異生有學。非無學位不退菩薩。有雜染法執藏義故。故賴耶名依執藏說以前二義
【現代漢語翻譯】 現代漢語譯本 根無相濫失（根源沒有相互混淆和缺失）。又第六識在《楞伽經》（Laṅkāvatāra Sūtra）中被另外命名為分別事識（Vikalpa-viṣaya-vijñāna），它能分別內外種種事故。在《起信論》（Mahāyāna-śraddhotpāda-śāstra）中，它被稱為分離識（Vibhakta-vijñāna），因為它分別依賴六根來獲取六境。 第七識，通常被稱為末那（Manas），翻譯為『意』，其特性是恒常審思量。這個名稱與第六意識（Vijñāna）有什麼不同？末那識的命名是持業釋，就像藏識（Ālaya-vijñāna）的命名一樣，識即是意。而眼識（Cakṣur-vijñāna）的命名是依主釋，識不同於意。末那識還有三種不同的別名： 一、與補特伽羅我見（Pudgala-ātma-dṛṣṭi，認為存在真實的個體）相應時，稱為染污意（Kliṣṭa-manas）。二、與法我見（Dharma-ātma-dṛṣṭi，認為諸法有不變的自性）相應時，稱為有覆意（Sāvṛta-manas）。三、與平等性智（Samatā-jñāna）相應時，稱為清凈意（Anāśrava-manas）。 第一種情況，染污意，普遍存在於一切凡夫的相續中，二乘（聲聞和緣覺）的有學位，以及七地之前的菩薩的有漏心位。他們緣于阿賴耶識（Ālaya-vijñāna）而生起補特伽羅我見。 第二種情況，有覆意，普遍存在於一切凡夫、聲聞、獨覺的相續中，以及一切菩薩在法空智果（Dharma-śūnyatā-jñāna-phala）未顯現的階段。他們緣于異熟識（Vipāka-vijñāna）而生起法我見。 第三種情況，清凈意，普遍存在於一切如來的相續中，以及菩薩在見道和修道中法空智果顯現的階段。他們緣于無垢識（Amala-vijñāna）等而生起平等性智。 第八識的不同名稱，是根據不同階段而區分的，有三種名稱：一、阿賴耶（Ālaya），翻譯為『藏』，具有能藏、所藏、執藏的含義。前七識都從種子生起，因果的體相不是絕對相同或不同，即以這些種子作為第八識。七識都被此識所攝，攝藏諸法于自體中，所以稱為能藏。諸識的種子，是前七識所熏習的，是它們的氣分，不離七識。既然以種子作為第八識，種子是被前七識所攝的，藏自體于諸法之中，所以稱為所藏。從無始以來任運相續，看似單一且恒常，實際上具有實我的表象，因此第七識恒常執著它為我，被我見所攝，所以稱為執藏。藏是業用，識是本體。藏即是識，這是持業釋。這個名稱只存在於凡夫和有學位，不包括無學位和不退轉菩薩，因為他們有雜染法和執藏的含義。所以阿賴耶的名稱是根據執藏來說的，以前兩種含義為基礎。
【English Translation】 English version The roots are without mutual confusion or loss. Furthermore, the sixth consciousness, in the Laṅkāvatāra Sūtra, is given another name: Vikalpa-viṣaya-vijñāna (discriminating consciousness of objects), which distinguishes various internal and external events. In the Mahāyāna-śraddhotpāda-śāstra, it is called Vibhakta-vijñāna (separating consciousness), because it separately relies on the six sense organs to grasp the six sense objects. The seventh consciousness, commonly known as Manas (mind), is translated as '意' (intention/thought), and its characteristic is constant and deliberate thinking. How does this name differ from the sixth consciousness (Vijñāna)? The naming of Manas is a possessive compound (持業釋), like the naming of Ālaya-vijñāna (storehouse consciousness), where consciousness is intention. While the naming of Cakṣur-vijñāna (eye consciousness) is a dependent compound (依主釋), where consciousness is different from intention. This intention has three different names: 1. When associated with Pudgala-ātma-dṛṣṭi (belief in a real individual), it is called Kliṣṭa-manas (defiled intention). 2. When associated with Dharma-ātma-dṛṣṭi (belief in the inherent existence of phenomena), it is called Sāvṛta-manas (obscured intention). 3. When associated with Samatā-jñāna (wisdom of equality), it is called Anāśrava-manas (undefiled intention). The first case, Kliṣṭa-manas, is universally present in the continuum of all ordinary beings, the learners (有學位) of the two vehicles (Śrāvakas and Pratyekabuddhas), and the contaminated minds of Bodhisattvas before the seventh Bhumi. They arise from Ālaya-vijñāna and generate Pudgala-ātma-dṛṣṭi. The second case, Sāvṛta-manas, is universally present in the continuum of all ordinary beings, Śrāvakas, Pratyekabuddhas, and all Bodhisattvas in the stage where the Dharma-śūnyatā-jñāna-phala (fruit of the wisdom of the emptiness of phenomena) is not manifest. They arise from Vipāka-vijñāna (resultant consciousness) and generate Dharma-ātma-dṛṣṭi. The third case, Anāśrava-manas, is universally present in the continuum of all Tathāgatas, and Bodhisattvas in the stages of the path of seeing and the path of cultivation where the Dharma-śūnyatā-jñāna-phala is manifest. They arise from Amala-vijñāna (immaculate consciousness) and generate Samatā-jñāna. The different names of the eighth consciousness are distinguished according to different stages, and there are three names: 1. Ālaya (storehouse), translated as '藏' (storehouse), which has the meanings of being able to store, being stored, and clinging. The first seven consciousnesses all arise from seeds, and the nature of cause and effect is not absolutely the same or different, that is, these seeds are taken as the eighth consciousness. The seven consciousnesses are all contained by this consciousness, storing all dharmas within itself, so it is called the 'able to store'. The seeds of the consciousnesses, which are perfumed by the first seven consciousnesses, are their essence and are inseparable from the seven consciousnesses. Since the seeds are taken as the eighth consciousness, and the seeds are contained by the first seven consciousnesses, the self is stored within all dharmas, so it is called the 'stored'. From beginningless time, it continues naturally, appearing to be singular and constant, but in reality, it has the appearance of a real self, so the seventh consciousness constantly clings to it as self, and is contained by the belief in self, so it is called the 'clinging'. 'Store' is the function, and 'consciousness' is the substance. 'Store' is 'consciousness', this is a possessive compound. This name only exists in ordinary beings and learners, excluding non-learners and non-retrogressing Bodhisattvas, because they have the meaning of contaminated dharmas and clinging. Therefore, the name Ālaya is based on clinging, based on the first two meanings.
通后位故。由是此名過失最重。最初舍故此中偏說。二名毗播迦。此名異熟識。謂此識體性唯無記。乃是能引善不善業界趣生等生死果體。名異熟者。異時而熟。變異而熟。異類而熟。具此三義故名異熟。若前二義名異熟者。前七識等亦得此名。因時異果。由因變異而果方熟。義皆遍故。依后一義名異熟者。唯第八識獨得此名。以善惡因感無記果。異類熟義非余識故。異義通因。熟唯在果。果熟有二。種子現行。若異屬因是異之熟。若異屬果異即是熟。異熟即識熟屬現行。異熟之識熟屬種子。故余轉識不得此名。此名唯在異生二乘諸菩薩位。非如來地猶有異熟無記法故。三名阿末羅。此名無垢識。最極清凈廣大殊勝諸無漏法所依止故。無垢即識持業釋也。此名唯在如來地有。菩薩二乘及異生位持有漏種可受熏習。未得善凈第八識故。此等皆是別中別名。或有教立別中通名。其前六識通名受用。受用六塵生苦果故。雜集論中名生起識。數從本識而生起故。若兼第七通名轉識。見道等中有間轉故。若第八識通前三名。及一切位有四種名。或名根本識。是前七識染凈諸法生根本故。或名阿陀那。執持種子及諸色根令不壞故。或名所知依。能與染凈所知諸法為依止故。或名種子識。能遍任持世出世間諸種子故。此等並是別中通
【現代漢語翻譯】 因為通達后位之故，因此這個名稱（阿賴耶識）的過失最為嚴重。因為最初就捨棄了它，所以在這裡特別說明。第二個名稱是毗播迦（Vipāka），這個名稱是異熟識（Vipāka-vijñāna）的意思。意思是說，這個識的體性唯是無記（中性），是能夠引生善、不善業，以及趣向生死輪迴的果報之體。稱為『異熟』，是因為異時而成熟，變異而成熟，異類而成熟。具備這三種含義，所以稱為異熟。如果前兩種含義稱為異熟，那麼前七識等也可以得到這個名稱，因為因時不同於果時，由於因的變異而果才成熟，這些含義都普遍存在。如果依據后一種含義稱為異熟，那麼只有第八識才能獨得這個名稱，因為善惡之因感得無記之果，這種異類成熟的含義不是其他識所具有的。『異』的含義通於因，『熟』的含義只在于果。果的成熟有兩種：種子和現行。如果『異』屬於因，那麼就是『異』的成熟；如果『異』屬於果，那麼『異』就是成熟。異熟即是識，成熟屬於現行；異熟之識，成熟屬於種子。所以其餘的轉識不能得到這個名稱。這個名稱只存在於異生（凡夫）、二乘（聲聞、緣覺）和諸菩薩位，而不是如來地，因為如來地沒有異熟無記法。第三個名稱是阿末羅（Amala），這個名稱是無垢識（Amala-vijñāna）的意思，因為它是最極清凈、廣大殊勝的諸無漏法所依止之處。『無垢即識』是持業釋。這個名稱只存在於如來地，菩薩、二乘和異生位持有漏種子，可以接受熏習，沒有得到善凈的第八識。這些都是別中別名。或者有教義設立別中通名，前六識的通名是受用，因為受用六塵而產生苦果。在《雜集論》中，稱為生起識，因為是從本識而生起的。如果兼顧第七識，通名是轉識，因為在見道等中有間斷的轉變。如果第八識通前三個名稱，以及一切位有四種名稱。或者名為根本識，因為是前七識染凈諸法生起的根本。或者名為阿陀那（Ādāna），執持種子以及諸色根，使它們不壞滅。或者名為所知依，能夠與染凈所知諸法作為依止。或者名為種子識，能夠普遍任持世間和出世間的一切種子。這些都是別中通名。
【English Translation】 Because it thoroughly understands the subsequent positions, this name (Ālaya-vijñāna) carries the heaviest fault. Because it is initially abandoned, it is specifically discussed here. The second name is Vipāka (異熟), which means 'resultant consciousness' (Vipāka-vijñāna). This means that the nature of this consciousness is only neutral (indeterminate), and it is the entity that can lead to good and bad karma, as well as the fruits of rebirth in the cycle of life and death. It is called 'resultant' because it matures at a different time, matures through transformation, and matures in a different category. It possesses these three meanings, so it is called 'resultant'. If the first two meanings are used to call it 'resultant', then the first seven consciousnesses can also be called by this name, because the time of the cause is different from the time of the effect, and the effect only matures due to the transformation of the cause; these meanings are all pervasive. If the last meaning is used to call it 'resultant', then only the eighth consciousness can uniquely obtain this name, because good and bad causes result in neutral effects, and this meaning of maturation in a different category is not possessed by the other consciousnesses. The meaning of 'different' applies to the cause, while the meaning of 'maturation' only applies to the effect. There are two types of fruit maturation: seeds and manifest actions. If 'different' belongs to the cause, then it is the maturation of 'different'; if 'different' belongs to the effect, then 'different' is maturation. 'Resultant' is consciousness, and maturation belongs to manifest actions; the consciousness of 'resultant', maturation belongs to seeds. Therefore, the remaining transforming consciousnesses cannot obtain this name. This name only exists in the positions of ordinary beings, the Two Vehicles (Śrāvakas and Pratyekabuddhas), and various Bodhisattvas, but not in the Buddha-ground, because the Buddha-ground does not have resultant neutral dharmas. The third name is Amala (阿末羅), which means 'immaculate consciousness' (Amala-vijñāna), because it is the place where the most pure, vast, and supremely excellent unconditioned dharmas rely. 'Immaculate is consciousness' is a possessive compound. This name only exists in the Buddha-ground; Bodhisattvas, the Two Vehicles, and ordinary beings hold contaminated seeds, can receive熏習 (熏習, xūn xí, influence by habit), and have not obtained the well-purified eighth consciousness. These are all specific names within specific names. Or, there are teachings that establish general names within specific names; the general name for the first six consciousnesses is 'experiencing', because they experience the six sense objects and produce suffering. In the Compendium of Abhidharma (《雜集論》), it is called 'arising consciousness', because it arises from the fundamental consciousness. If the seventh consciousness is included, the general name is 'transforming consciousness', because there are intermittent transformations in the path of seeing and so on. If the eighth consciousness includes the previous three names, and in all positions, it has four types of names. Or it is called 'fundamental consciousness', because it is the root from which the defiled and pure dharmas of the first seven consciousnesses arise. Or it is called Ādāna (阿陀那), holding the seeds and the sense faculties, preventing them from decaying. Or it is called 'basis of the knowable', able to serve as the basis for defiled and pure knowable dharmas. Or it is called 'seed consciousness', able to universally maintain all the seeds of the mundane and supramundane realms. These are all general names within specific names.
名。或有教說通中通名。謂即此前別中通名。更通名為心意識故。此前通義通名心者。緣慮集起。通諸識故。故前標云。心法有八。或通諸義皆名為意。皆有能生依止義故。故處門中通名意處。或此諸義通名為識。皆能了別諸境相故。故五蘊中皆識蘊攝。而論列中併名識也。小乘通依三世眼等。未來名心。積集義故。入現名識。能了別故。過去名意。開導依故。心起必有心所相應。隨心性類與彼俱起。謂八識性有善不善有覆無記無覆無記。能於此世他世順益故名為善。人天樂果雖於此世能為順益。非於他世故不名善。能於此世他世違損故名不善。惡趣苦果雖於此世能為違損。非於他世故非不善。于善不善損益事中不可記別故名無記。若性染污能蔽於心障礙聖道故名有覆。若非染污不能蔽心不障聖道故名無覆。第八唯是無覆無記。以此識是異熟性故。異熟若是善染污者。流轉還滅應不得成。又此識是善染依故。若善染者互相違故。應不與二俱作所依。又此識是所熏性故。若善染者如極香臭應不受熏。無所熏故染凈因果俱不成立。既信貪等是唯善染。故與此識定不相應。惡作等四無記別境性者有間斷故亦不相應。其別境五緣別別境。謂欲希望所樂事轉。此識任運無所希望勝解即持決定事轉。此識瞢昧無所印持。念唯明記曾
【現代漢語翻譯】 名。或者有教義說，『通中通』這個名稱，指的是前面所說的『別中通』的名稱，更普遍地稱之為『心意識』。前面所說的『通義』之所以稱為『心』（梵文：citta），是因為它能緣慮、積集生起，並且通於各種識。因此前面標明說，『心法有八』。或者，各種『通義』都可以稱為『意』（梵文：manas），因為它們都具有能生和依止的含義。因此，在十二處門中，普遍地稱為『意處』。或者，這些『通義』都可以普遍地稱為『識』（梵文：vijñāna），因為它們都能了別各種境界的相狀。因此，在五蘊中，都屬於識蘊所攝。而在論述中，都稱為『識』。小乘佛教普遍認為，依據三世（過去、現在、未來）的眼等，未來稱為『心』，是積集義；進入現在稱為『識』，是能了別義；過去稱為『意』，是開導依義。心生起時，必定有心所相應，隨著心的性質類別，與心一同生起。也就是說，八識的性質有善、不善、有覆無記、無覆無記。能夠於此世和他世帶來順益的，稱為『善』。人天樂果雖然於此世能夠帶來順益，但不能於他世帶來順益，所以不稱為『善』。能夠於此世和他世帶來違損的，稱為『不善』。惡趣苦果雖然於此世能夠帶來違損，但不能於他世帶來違損，所以不稱為『不善』。對於善不善的損益之事，不可記別的，稱為『無記』。如果性質染污，能夠遮蔽心，障礙聖道的，稱為『有覆』。如果不是染污，不能遮蔽心，不障礙聖道的，稱為『無覆』。第八識（阿賴耶識，梵文：ālayavijñāna）唯是無覆無記。因為這個識是異熟性。如果異熟是善或染污的，流轉和還滅就應該不能成就。而且這個識是善染的所依，如果既是善又是染，互相違背，就不應該與二者同時作為所依。而且這個識是所熏性，如果是善或染，就像極香或極臭，應該不受熏。沒有所熏，染凈的因果都不能成立。既然信、貪等是唯善染，所以與這個識必定不相應。惡作等四種無記的別境性，因為有間斷，所以也不相應。其中的別境五心所，緣于個別的境界，也就是欲（希望所樂之事而轉），此識任運而轉，沒有希望；勝解（即持決定之事而轉），此識昏昧，沒有印持；念唯明記曾經經歷的事情，
【English Translation】 Name. Or there is a teaching that says the name 'Tong Zhong Tong' (通中通, Universal within Universal) refers to the name 'Bie Zhong Tong' (別中通, Specific within Universal) mentioned earlier, and is more commonly called 'Xin Yi Shi' (心意識, Mind, Intellect, Consciousness). The 'Tong Yi' (通義, Universal Meaning) mentioned earlier is called 'Xin' (心, Citta, Mind) because it can contemplate, accumulate, and arise, and it is universal to all consciousnesses. Therefore, it is stated earlier that 'there are eight types of mind-dharmas.' Or, various 'Tong Yi' can be called 'Yi' (意, Manas, Intellect) because they all have the meaning of being able to generate and rely upon. Therefore, in the twelve entrances (處, āyatana), it is universally called 'Yi Chu' (意處, Intellect Entrance). Or, these 'Tong Yi' can be universally called 'Shi' (識, Vijñāna, Consciousness) because they can all distinguish the characteristics of various realms. Therefore, in the five aggregates (蘊, skandha), they are all included in the consciousness aggregate. And in the discussions, they are all called 'Shi'. The Hinayana school generally believes that, based on the eyes etc. of the three times (past, present, future), the future is called 'Xin', which is the meaning of accumulation; entering the present is called 'Shi', which is the meaning of being able to distinguish; the past is called 'Yi', which is the meaning of guiding and relying upon. When the mind arises, there must be mental factors (心所, caitasika) that correspond to it, arising together with the mind according to the nature and category of the mind. That is to say, the nature of the eight consciousnesses is either good, non-good, obscured-unspecified, or unobscured-unspecified. That which can bring benefit in this life and the next is called 'good'. Although the happiness of humans and gods can bring benefit in this life, it cannot bring benefit in the next life, so it is not called 'good'. That which can bring harm in this life and the next is called 'non-good'. Although the suffering of the evil realms can bring harm in this life, it cannot bring harm in the next life, so it is not called 'non-good'. That which cannot be specified in terms of benefit or harm of good and non-good is called 'unspecified'. If the nature is defiled, able to obscure the mind and hinder the holy path, it is called 'obscured'. If it is not defiled, unable to obscure the mind and not hindering the holy path, it is called 'unobscured'. The eighth consciousness (Ālayavijñāna, 阿賴耶識) is only unobscured-unspecified. Because this consciousness is of the nature of Vipāka (異熟, different maturation). If Vipāka were good or defiled, the cycle of rebirth and cessation should not be able to be accomplished. Moreover, this consciousness is the basis of good and defilement, if it is both good and defiled, contradicting each other, it should not be able to serve as the basis for both at the same time. Moreover, this consciousness is of the nature of being influenced, if it is good or defiled, like extreme fragrance or stench, it should not be able to be influenced. Without being influenced, the cause and effect of purity and defilement cannot be established. Since faith, greed, etc. are only good or defiled, they are certainly not corresponding to this consciousness. The four unspecified mental factors of the separate realm, such as regret (惡作, akakukrtya), are also not corresponding because they are intermittent. Among them, the five mental factors of the separate realm are related to separate realms, that is, desire (wanting to turn to what is liked), this consciousness turns naturally without wanting; certainty (holding to determined things and turning), this consciousness is dim and does not hold; mindfulness only clearly remembers what has been experienced,
習事轉。此識昧劣不能明記。定能令心專注一趣。此識任運剎那別緣。慧唯簡擇德等事轉。此識微昧不能簡擇。故此不與別境相應。其觸作意受相思五。以是遍行心所法故。若無此五心必不生。無觸受等不名心故。其遍行相后當廣說。第七唯是有覆無記。性是染污障礙聖道隱蔽自心故名有覆。一類內執不起此世他世損益故名無記。故唯十八心所相應。謂觸等五。別境中慧我癡我見我慢我愛。八大隨惑。意與遍行定相應故。執我法者必有慧故。愚於我相迷無我故。于非我法妄計度故。恃所執我生高舉故。于所執我深耽著故。八大隨惑遍染心故。何故此識無餘心所。我見常起無餘見故。無一心中有二慧故。慧與我見義用別故。由見審決不猶豫故。愛所執我不憎恚故。恒緣合境無希望故。恒緣定事無印持故。恒緣現境無記憶故。剎那別緣不專一故。善唯是凈。此染污故。小十粗猛。此審細故。中二不善。此無記故。恒緣定境非悔先故。眠依外緣。此內起故。尋伺粗細此一類故。故唯十八心所相應。第六意識通一切性。具諸分別內外門轉。于損益性皆可記故。所起染污雖為定伏。性非損益障聖道故。滿業所招異熟果心性非染污。不障道故。故容一切心所相應。雖非一時一切俱起。隨起三性即彼相應。眼等五識隨外門轉。亦同意
識通其四性。由無計度隨念分別。唯三十四心所相應。謂五遍行及五別境。十一善法三本煩惱。中二大八十隨煩惱。觸等遍與心相應故。能微劣緣別別境故。亦有翻染諸善法故。有貪嗔癡不善根故。無慚無愧通不善故。掉舉等八遍染心故。所餘心所何不相應。由稱量等起慢等故。小十粗猛此微劣故。追悔睡眠非五法故。尋伺是意不共法故。此隨因中三性位說。若在果位皆無漏善。與二十一心所相應。遍行別境及善十一。與一切心恒相應故。常樂證知所觀境故。于所觀境恒印持故。于曾受境恒明記故。世尊無有不定心故。於一切法常抉擇故。極凈信等常相應故。無染污故無散動故。非不定等心所相應。既隨此等心所相應。于所緣境亦有寬狹。因中五識唯緣色等五塵假實。如下所明。而五識緣有其二說。有說五識但緣實境。由任運而起不待名言。及待此余根境起故。其長短等諸餘假色。要待名言及余所起。是故不緣長等假色。有說五識亦緣假境。以長短等亦色處收。故眼識緣不違于理。然緣假時心緣于實。緣實之時不緣于假。實不依假。假依實故。第六意識緣一切境。具三七等一切分別。了別識中最為勝故。若第七識唯緣第八見分為我。不緣相分。識中種子及相應法以為我所。我我所執不俱起故。以此識俱薩迦耶見任運一
【現代漢語翻譯】 現代漢語譯本 通達四種自性。由於沒有籌劃、隨念、分別，僅僅與三十四個心所相應。即五遍行、五別境、十一善法、三種根本煩惱、中二大隨煩惱和八十小隨煩惱。因為觸等普遍與心相應，所以能夠微弱地緣取不同的對境；也因為有翻轉染污的各種善法；因為有貪、嗔、癡這些不善的根本；因為無慚、無愧普遍是不善的；因為掉舉等八種心所普遍染污心。其餘的心所為什麼不相應呢？因為稱量等會生起慢等煩惱，小的十種心所粗猛，而這些心所微弱。追悔、睡眠不是五種普遍的心法。尋、伺是不與五識共同的法。這裡是隨因位的角度說的三種自性。如果在果位，都是無漏的善法，與二十一個心所相應，即遍行、別境和善十一。因為與一切心恒常相應，恒常快樂地證知所觀察的境界，對於所觀察的境界恒常印持，對於曾經領受的境界恒常明記。世尊沒有不定的心，對於一切法恒常抉擇，極其清凈的信等恒常相應，沒有染污，沒有散動，所以不是不定等心所相應。既然隨這些心所相應，對於所緣的境界也有寬狹。因位中的五識只能緣色等五塵（五種感官對象，即色、聲、香、味、觸）的假和實，如下面所說明的。而五識的緣取有兩種說法。一種說法是五識只緣真實的境界，因為是任運生起，不依賴名言，以及依賴其他的根和境而生起。而長短等各種虛假的色，一定要依賴名言以及其他所生起，所以不緣長短等虛假的色。另一種說法是五識也緣虛假的境界，因為長短等也屬於色處所攝，所以眼識緣取並不違背道理。然而緣取虛假時，心緣取真實；緣取真實時，不緣取虛假。因為真實不依賴虛假，虛假依賴真實。第六意識緣取一切境界，具有三七（三類七種心所，即遍行、別境、善）等一切分別，在了別識中最為殊勝。第七識只緣第八識的見分（識的能見部分）為『我』，不緣相分（識的所見部分），以識中的種子以及相應的法作為『我所』。『我』和『我所』的執著不會同時生起，因為與此識俱生的薩迦耶見（有身見，認為五蘊和合的身體是真實的我）是任運生起的。
【English Translation】 English version Understanding the four natures. Due to the absence of deliberation, recollection, and discrimination, it corresponds only to thirty-four mental factors. These are the five omnipresent mental factors, the five object-specific mental factors, the eleven virtuous mental factors, the three root afflictions, the two intermediate secondary afflictions, and the eighty minor secondary afflictions. Because 'touch' and others are universally associated with the mind, they can subtly apprehend different objects; also because there are various virtuous dharmas that can reverse defilements; because there are the roots of unwholesomeness such as greed, hatred, and delusion; because shamelessness and lack of embarrassment are universally unwholesome; because agitation and the other eight mental factors universally defile the mind. Why are the remaining mental factors not associated? Because measuring and others give rise to pride and other afflictions, the ten minor mental factors are coarse and fierce, while these are subtle. Regret and sleep are not the five universal mental dharmas. Initial application and sustained application are not common to the five consciousnesses. Here, the three natures are discussed from the perspective of the causal stage. If in the resultant stage, they are all undefiled virtuous dharmas, corresponding to twenty-one mental factors, namely the omnipresent, object-specific, and eleven virtuous mental factors. Because they are constantly associated with all minds, they constantly and joyfully realize the observed realm, constantly imprint the observed realm, and constantly remember the previously experienced realm. The World Honored One has no unfixed mind, constantly discriminates all dharmas, and constantly corresponds with extremely pure faith and others, without defilement and without distraction, so they are not associated with unfixed mental factors. Since they correspond to these mental factors, there is also breadth and narrowness in the objects apprehended. In the causal stage, the five consciousnesses can only apprehend the real and unreal aspects of the five sense objects (five sensory objects, namely form, sound, smell, taste, and touch), as explained below. And there are two views on the apprehension of the five consciousnesses. One view is that the five consciousnesses only apprehend real objects, because they arise spontaneously, without relying on names and words, and relying on other roots and objects. And various unreal forms such as length and shortness must rely on names and words and other things that arise, so they do not apprehend unreal forms such as length and shortness. Another view is that the five consciousnesses also apprehend unreal objects, because length and shortness are also included in the sphere of form, so the apprehension by the eye consciousness does not violate reason. However, when apprehending the unreal, the mind apprehends the real; when apprehending the real, it does not apprehend the unreal. Because the real does not rely on the unreal, and the unreal relies on the real. The sixth consciousness apprehends all realms, possessing all discriminations such as the three sevens (three categories of seven mental factors, namely omnipresent, object-specific, and virtuous), and is the most superior among the discriminating consciousnesses. The seventh consciousness only apprehends the seeing-portion (the seeing aspect of consciousness) of the eighth consciousness as 'self', not apprehending the object-portion (the seen aspect of consciousness), taking the seeds in the consciousness and the corresponding dharmas as 'what belongs to self'. The attachment to 'self' and 'what belongs to self' do not arise simultaneously, because the satkayadrishti (belief in a truly existent self, the view that the aggregate of the five skandhas is a real self) that arises with this consciousness arises spontaneously.
類恒相續生。無容別起我所執故。有處說執我我所者。以執此識是我之我。故於一見義說二言。其第八識雖微細故所緣行相俱不可知。由因緣力自體生時。內變執受種子色根。外變所依器世界相。即以所變為自所緣行相。仗之而得起故。若有色界具三所緣。無色界中唯緣種子不變心等為所緣者。有漏識變略有二種。一隨因緣勢力故變。二隨分別勢力故變。初必有用。后但為境。異熟識變但隨因緣所變色等必有實用。若變心等便為無用。相分心等不能緣故。須彼實用別從此生。是故第八不緣心等。若以此識緣七識種。攝末歸本亦得名緣。但依現行則無緣義。此等皆依有漏位說。若無漏位四智相應。遍緣真俗一切境界。不爾佛果非遍知故。此諸境相皆自心變。實不離心。是心分故。然此心分總有四種。一者相分。二者見分。三者自證分。四證自證分。謂有漏識自體生時。皆似所緣能緣相現。彼相應法應知亦然。似所緣相說名相分。似能緣相說名見分。若心心所無所緣相。應不能緣自所緣境。或應一一能緣一切。自境如余。余如自故。若心心所無能緣相。應不能緣。如虛空等。或虛空等亦是能緣。故知必有相見二分。相分是所緣。見分名行相。相見必有所依自體。即此自體名自證分。此若無者無自證分。應不自憶心心所法。
【現代漢語翻譯】 現代漢語譯本 眾生的類別恒常相續地產生，沒有容許另外生起『我』和『我所』的執著的原因。有些地方說執著『我』和『我所』，是因為執著這個識是『我』的『我』。因此，在『一見』的意義上說了兩個詞。第八識（Alaya-vijñana，阿賴耶識）雖然非常微細，以至於它所緣的對象和行相都不可知，但由於因緣的力量，它在自身產生時，內在變現執受種子和色根，外在變現所依的器世界之相。它就以所變現的事物作為自己所緣的對象和行相，依靠這些才能生起。如果存在具有三種所緣，在中只緣種子和不變的心等作為所緣**的情況，那麼有漏識的變現大致有兩種：一種是隨因緣勢力而變現，另一種是隨分別勢力而變現。前者必定有用處，後者只是作為境界。異熟識（Vipaka-vijñana，異熟識）的變現只是隨因緣所變現的色等，必定有實際用處。如果變現心等，就變得沒有用處，因為相分心等不能緣取。必須有其實際用處，才能從此產生。因此，第八識不緣取心等。如果這個識緣取七識的種子，將末端收歸根本，也可以稱為緣取。但如果依據現行，就沒有緣取的意義。這些都是依據有漏位來說的。如果到了無漏位，四智相應，就能普遍緣取真諦和俗諦的一切境界。否則，佛果就不是遍知了。這些境界之相都是自心變現的，實際上不離心，因為它們是心的部分。然而，心的部分總共有四種：一是相分，二是見分，三是自證分，四是證自證分。所謂有漏識的自體產生時，都好像有能緣和所緣的相狀顯現。與它相應的法也應該知道是這樣。好像所緣的相狀，稱為相分；好像能緣的相狀，稱為見分。如果心和心所沒有所緣的相狀，就應該不能緣取自己所緣的境界，或者應該每一個都能緣取一切，自己的境界像其他的境界一樣，其他的境界像自己的境界一樣。如果心和心所沒有能緣的相狀，就應該不能緣取，就像虛空等一樣。或者虛空等也是能緣。所以知道必定有相分和見分。相分是所緣，見分是行相。相分和見分必定有所依的自體，這個自體就叫做自證分。如果沒有這個自證分，就應該不能自己憶念心和心所法。
【English Translation】 English version The categories of beings arise in a constant and continuous stream, without allowing for the separate arising of attachments to 'self' and 'what belongs to self'. Some places speak of attachment to 'self' and 'what belongs to self' because they are attached to this consciousness as the 'self' of 'my self'. Therefore, in the sense of 'one view', two words are spoken. Although the eighth consciousness (Alaya-vijñana, storehouse consciousness) is extremely subtle, so that its object and characteristics are unknowable, due to the power of conditions, when its own nature arises, it internally transforms and grasps the seeds and sense organs of form, and externally transforms the appearance of the container world on which it relies. It takes what is transformed as its own object and characteristics, relying on these to arise. If there exists having three objects, in ** only conditions seeds and unchanging mind etc. as objects, then the transformations of contaminated consciousness are roughly of two kinds: one transforms according to the power of conditions, and the other transforms according to the power of discrimination. The former necessarily has a practical use, while the latter is only a realm. The transformations of the resultant consciousness (Vipaka-vijñana) are only the forms etc. transformed according to conditions, and necessarily have a practical use. If it transforms mind etc., it becomes useless, because the image-division mind etc. cannot grasp. There must be its practical use in order to arise from this. Therefore, the eighth consciousness does not grasp mind etc. If this consciousness grasps the seeds of the seven consciousnesses, returning the end to the root, it can also be called grasping. But if based on the present activity, there is no meaning of grasping. These are all based on the contaminated state. If in the uncontaminated state, the four wisdoms are in accordance, then it can universally grasp all realms of truth and convention. Otherwise, the fruit of Buddhahood would not be omniscient. These appearances of realms are all transformations of one's own mind, and in reality do not depart from the mind, because they are parts of the mind. However, there are four kinds of mind-parts in total: first, the image-division (nimitta-bhaga), second, the seeing-division (darsana-bhaga), third, the self-awareness-division (svasamvedana-bhaga), and fourth, the witness-of-self-awareness-division (saksat-svasamvedana-bhaga). When the self-nature of contaminated consciousness arises, it appears as if there are aspects of both grasper and grasped. The corresponding dharmas should also be known to be like this. The aspect that resembles the grasped is called the image-division; the aspect that resembles the grasper is called the seeing-division. If the mind and mental factors do not have the aspect of the grasped, then they should not be able to grasp their own object, or each one should be able to grasp everything, one's own realm being like other realms, and other realms being like one's own. If the mind and mental factors do not have the aspect of the grasper, then they should not be able to grasp, like space etc. Or space etc. are also graspers. Therefore, it is known that there must be image-division and seeing-division. The image-division is the grasped, and the seeing-division is the characteristic. The image-division and seeing-division must have a self-nature on which they rely, and this self-nature is called the self-awareness-division. If there is no self-awareness-division, then one should not be able to remember one's own mind and mental factors.
如不曾受境必不能憶故。相見應無所依體故。所量能量無量果故。故知必有此自證分。心分既同必合相證。若無第四誰證第三 故應更有證自證分。此是第三自證分果。諸能量者必有果故。不應見分為第三果。見分或時非量攝故。證自體者必現量故。若爾應更立第五分。是則復有無窮之失。答但是第三卻證第四。皆是現量得相證故。初二是外。后二是內。初唯所緣。后三通二。非即非離皆不離心。具所能緣無無窮過。此有漏識四分皆通。若無漏心有無不定。謂正體智見有相無緣。真之智必有見故。若無見分應不能緣。寧可說為緣真如智。勿真如性亦名能緣故。應許此定有見分。雖有見分而無分別。說無相取不取相故。雖無相分而可說此。帶如相起不離如故。如自證分緣見分時。不變而緣。此亦應爾。變而緣者便非親證。如后得智有境相故。若后得智二分皆有。說此智品有分別故。說此思唯似真如相。不見真實真如相故。分別諸法自共相等。觀諸有情為說法故。若后二分二智雖通。緣用有無則各差別。謂根本智即不相緣。若后得智有相緣用。有相無相二用別故。是謂略說四分之義。而前所說諸識境相。應知即是識之相分。是心分故非即離心。離心心所皆有四分。而能量境則有差別。謂八識量總有三種。一者現量。現謂現
【現代漢語翻譯】 現代漢語譯本 如果不曾經歷過某種境界，必定無法回憶起它。相見應該是無所依憑的本體的緣故。所量（prameya，被認知對像）、能量（pramana，認知手段）和無量果（無盡的結果）的緣故。因此可知必定存在這自證分（sva-samvedana，自證知的部分）。心分（citta-bhaga，心的部分）既然相同，必定互相印證。如果沒有第四分，誰來印證第三分呢？因此應該有證自證分（sva-samvedana-samvedana，對自證分的證知）。這是第三自證分的果。所有能量都必定有其結果。不應該將見分（darshana-bhaga，見的部分）作為第三果，因為見分有時不屬於能量的範疇。證自體者必定是現量（pratyaksha，直接認知）。如果這樣，就應該再立第五分，這樣就會有無窮的過失。回答是，只是第三分卻證知第四分，都是現量，因此能夠互相印證。最初的兩個是外在的，後面的兩個是內在的。最初的只是所緣（alambana，對像），後面的三個則兼具所緣和能緣（alambana-pratyaya，作為對像和條件）。非即非離，都不離心。具備所能緣，沒有無窮的過失。這種有漏識（sāsrava-vijñāna，有煩惱的意識）的四分都具備。如果無漏心（anāsrava-citta，無煩惱的心），則有無不定。所謂正體智（tathatā-jñāna，如實智）有見分，有相分，沒有緣分。真實的智慧必定有見分。如果沒有見分，應該無法緣取。怎麼能說是緣取真如智（tathatā-jñāna，如實智）呢？不要因為真如自性（tathatā-svabhāva，如實自性）也被稱為能緣的緣故，就應該允許這一定有見分。雖然有見分，卻沒有分別。說是無相取，因為不取相。雖然沒有相分，卻可以說它帶如相而起，不離如故。如同自證分緣見分時，不變而緣，這也應該如此。如果變而緣，就不是親證。如同后得智（prsthalabdha-jñāna，后得智）有境相的緣故。如果后得智二分都有，說明這種智慧品類有分別。說明這種思惟類似於真如相，因為沒有見到真實的真如相。分別諸法的自共相等，觀察諸有情，爲了說法的緣故。如果后二分，兩種智慧雖然都具備，緣用有無則各有差別。所謂根本智（mūla-jñāna，根本智）即不相緣。如果后得智有相緣用，有相無相兩種作用不同。這就是簡略地說明四分的意義。而前面所說的諸識的境相，應該知道就是識的相分。是心分，因此非即非離心。離心，心所（caitta，心所法）都有四分。而能量境則有差別。所謂八識量總共有三種。一者現量。現，是呈現。
【English Translation】 English version If one has not experienced a certain state, one will certainly not be able to recall it. Meeting should be due to the self-existent essence without any dependence. It is due to the knowable (prameya, object of cognition), the means of knowing (pramana, instrument of cognition), and the immeasurable result (endless consequences). Therefore, it can be known that this self-awareness (sva-samvedana, self-cognizing part) must exist. Since the mind-parts (citta-bhaga, parts of the mind) are the same, they must mutually verify each other. If there is no fourth part, who will verify the third part? Therefore, there should be a self-awareness of self-awareness (sva-samvedana-samvedana, cognition of self-awareness). This is the result of the third self-awareness. All means of knowing must have their results. The seeing-part (darshana-bhaga, seeing aspect) should not be taken as the third result, because the seeing-part sometimes does not belong to the category of means of knowing. One who cognizes the self-essence must be direct perception (pratyaksha, immediate cognition). If so, then a fifth part should be established, and there will be an infinite fault. The answer is that it is only the third part that cognizes the fourth part, and they are all direct perceptions, so they can mutually verify each other. The first two are external, and the latter two are internal. The first is only the object (alambana, object), and the latter three have both object and condition (alambana-pratyaya, as object and condition). Neither identical nor separate, they are not separate from the mind. Possessing both object and means of knowing, there is no fault of infinity. All four parts of this contaminated consciousness (sāsrava-vijñāna, consciousness with defilements) are present. If it is uncontaminated mind (anāsrava-citta, mind without defilements), then it is uncertain whether they are present or not. The so-called Suchness-wisdom (tathatā-jñāna, wisdom of suchness) has a seeing-part, a form-part, but no relating-part. True wisdom must have a seeing-part. If there is no seeing-part, it should not be able to apprehend. How can it be said to apprehend Suchness-wisdom (tathatā-jñāna, wisdom of suchness)? Do not allow that this must have a seeing-part just because the Suchness-nature (tathatā-svabhāva, nature of suchness) is also called the relating-condition. Although there is a seeing-part, there is no discrimination. It is said to be without form-taking because it does not take form. Although there is no form-part, it can be said that it arises with the form of Suchness, and it is not separate from Suchness. Just as when self-awareness apprehends the seeing-part, it apprehends without changing, so should this also be the case. If it apprehends by changing, then it is not direct cognition. Just like subsequent wisdom (prsthalabdha-jñāna, subsequent wisdom) has the characteristic of an object. If subsequent wisdom has both parts, it shows that this kind of wisdom has discrimination. It is said that this kind of thinking is similar to the form of Suchness because it does not see the true form of Suchness. Discriminating the self-common characteristics of all dharmas, observing all sentient beings, for the sake of teaching the Dharma. If the latter two parts, although both kinds of wisdom possess them, the presence or absence of relating-function is different. The fundamental wisdom (mūla-jñāna, fundamental wisdom) does not relate. If subsequent wisdom has form-relating function, the two functions of having form and not having form are different. This is a brief explanation of the meaning of the four parts. And the object-characteristics of the consciousnesses mentioned earlier should be known to be the form-part of the consciousness. It is a mind-part, so it is neither identical nor separate from the mind. Separate from the mind, mental factors (caitta, mental events) all have four parts. And the means of knowing and the object have differences. The so-called eight consciousnesses have three kinds of means of knowing in total. The first is direct perception. Direct means direct.
前。量謂量度。謂于現前明瞭色等。不迷亂相而得了知。離諸名言種類分別照鏡明白。故名現量。現即是量持業釋也。二者比量。比謂比類。量義同前。謂于不現在前色等。而藉眾相於所觀義有正智生。了知有大或無常等。是名比量。比即是量亦持業釋。三者非量。謂若有境非可現知明白而照。亦非眾緣而可比度。境體實無非可量度。于非量處而起心量。故名非量。故非六釋。然此三量皆約心論。不約境說。非能量故。故八識中五八二識唯是現量。由無計度隨念分別。但于境界任運轉故。若末那識唯是非量。緣第八識執為我法。于非我法而橫計故。若第六識通有三量。具自性等一切分別。能遍了知一切境故。故四分中初之相分唯是所量。后三通二。次之見分通其三量。其後二分唯是現量。證自體者必現量故。此依因位八識而說。若依果位亦有差別。謂正體智一切現量。若后得智亦通三量。緣自共相一切境故。既量境相應領順違。此領受相略有三種。領違境相逼迫身心說名苦受。領順境相適悅身心說名樂受。領中容境相於身於心非逼非悅名不苦不樂受。于苦樂中復各分二。所謂苦憂喜樂別故。逼悅身心相各異故。由無分別有分別故。尤重輕微有差別故。不苦不樂不分二者。非適非悅相無異故。無分別故平等轉故。諸適悅
【現代漢語翻譯】 現代漢語譯本 前。量謂量度（liàng wèi liáng dù）：『量』指的是量度，即對於眼前清楚明白的色等（sè děng，指各種物質現象），不迷惑、不顛倒，能夠清楚地瞭解。這種了解脫離了各種名言概念和種類分別，就像照鏡子一樣清晰明白，所以稱為現量（xiàn liàng，直接認知）。『現』就是『量』，是持業釋（chí yè shì，一種梵文語法結構）。 二者比量（bǐ liàng）：『比』指的是比類，『量』的意義同前。指的是對於不在眼前的事物，通過各種徵象，對於所觀察的事物產生正確的智慧，從而瞭解有『大』或者『無常』等性質。這稱為比量。『比』就是『量』，也是持業釋。 三者非量（fēi liàng）：指的是如果存在某種對象，它既不能通過直接的現量來認知，也不能通過各種因緣來推比度量，其本體實際上不存在，無法被量度，卻對這種非量度的對象產生心量，就稱為非量。因此，它不是六釋（liù shì，六種梵文語法結構）。 這三種量都是從心的角度來討論的，不是從對象的角度來說的，因為對像本身無法進行量度。因此，在八識（bā shì，佛教唯識宗提出的八種意識）中，前五識和第八識（阿賴耶識，ālài yē shì）都只是現量，因為它們沒有計度、隨念和分別，只是隨著境界而運轉。而第七識（末那識，mò nà shì）則完全是非量，因為它執著第八識為『我』和『法』，對於非『我』和非『法』的事物進行錯誤的計度。 第六識（意識，yì shì）則通達三種量，因為它具有自性等一切分別，能夠普遍地瞭解一切境界。因此，在四分（sì fēn，唯識宗分析心識的四種作用）中，最初的相分（xiàng fēn，對像）只是所量，後面的三分則通達兩種。其次的見分（jiàn fēn，主觀認知）通達三種量，而後面的自證分（zì zhèng fēn，自我驗證）和證自證分（zhèng zì zhèng fēn，驗證自我驗證）則只是現量，因為證自體（zhèng zì tǐ，證悟真如自性）必然是現量。 以上是依據因位（yīn wèi，修行階段）的八識來說的。如果依據果位（guǒ wèi，證悟階段）來說，則會有差別。即正體智（zhèng tǐ zhì，證悟真如的智慧）一切都是現量，而後得智（hòu dé zhì，證悟后獲得的智慧）也通達三種量，因為它能夠緣自相（zì xiàng，事物自身的特性）和共相（gòng xiàng，事物共同的特性）一切境界。 既然量度境界，就會相應地領受順境和違境。這種領受的狀態大致有三種。領受違逆的境界，使身心感到逼迫，稱為苦受（kǔ shòu，痛苦的感受）。領受順應的境界，使身心感到舒適愉悅，稱為樂受（lè shòu，快樂的感受）。領受中性的境界，對於身心既不逼迫也不愉悅，稱為不苦不樂受（bù kǔ bù lè shòu，既非痛苦也非快樂的感受）。 在苦和樂之中，又各自可以分為兩種，即苦和憂（yōu，精神上的痛苦），喜（xǐ，精神上的快樂）和樂（lè，身體上的快樂），因為逼迫和愉悅身心的狀態各有不同。這是由於有分別和無分別造成的，而且有輕重微小的差別。不苦不樂不分為兩種，是因為非舒適非愉悅的狀態沒有差別，沒有分別，平等運轉。各種舒適愉悅的感受
【English Translation】 English version 『Before.』 『Liang』 means measurement. It refers to clearly understanding forms and other phenomena in the present moment, without confusion or delusion, and with clear knowledge. This understanding is free from names, concepts, and classifications, like looking into a clear mirror. Therefore, it is called 『Xian Liang』 (現量, Direct Perception). 『Xian』 is 『Liang,』 a Karmadharaya compound. The second is 『Bi Liang』 (比量, Inference). 『Bi』 means analogy. 『Liang』 has the same meaning as before. It refers to generating correct wisdom about objects not present, through various signs, and understanding qualities such as 『greatness』 or 『impermanence.』 This is called 『Bi Liang.』 『Bi』 is 『Liang,』 also a Karmadharaya compound. The third is 『Fei Liang』 (非量, Non-Cognition). It refers to a situation where an object cannot be known through direct perception or inferred through various conditions. The object itself is non-existent and cannot be measured, yet one still attempts to cognize it. This is called 『Fei Liang.』 Therefore, it is not one of the six types of compounds. These three types of cognition are discussed from the perspective of the mind, not from the perspective of the object, because the object itself cannot be measured. Therefore, in the Eight Consciousnesses (八識, Bā Shì, the eight types of consciousness in Yogacara Buddhism), the first five consciousnesses and the eighth consciousness (Alaya Consciousness, 阿賴耶識, Ālài yē Shì) are only direct perception, because they lack deliberation, recollection, and discrimination, and simply operate according to the environment. The seventh consciousness (Manas Consciousness, 末那識, Mò Nà Shì) is entirely non-cognition, because it clings to the eighth consciousness as 『self』 and 『dharma,』 and incorrectly cognizes things that are not 『self』 or 『dharma.』 The sixth consciousness (Mind Consciousness, 意識, Yì Shì) encompasses all three types of cognition, because it has all kinds of discrimination, including self-nature, and can universally understand all environments. Therefore, in the Four Divisions (四分, Sì Fēn, the four aspects of consciousness in Yogacara), the initial Image Division (相分, Xiàng Fēn, the objective aspect) is only the object of measurement, while the latter three encompass two types. The second, the Seeing Division (見分, Jiàn Fēn, the subjective aspect), encompasses all three types of cognition, while the Self-Awareness Division (自證分, Zì Zhèng Fēn, self-validation) and the Witnessing Self-Awareness Division (證自證分, Zhèng Zì Zhèng Fēn, validation of self-validation) are only direct perception, because realizing the self-essence (證自體, Zhèng Zì Tǐ, realizing the true nature of reality) is necessarily direct perception. The above is discussed based on the Eight Consciousnesses in the causal stage (因位, Yīn Wèi, the stage of practice). If discussed based on the fruition stage (果位, Guǒ Wèi, the stage of enlightenment), there will be differences. That is, the Correct Essence Wisdom (正體智, Zhèng Tǐ Zhì, the wisdom of realizing the true nature) is entirely direct perception, while the Wisdom Gained Afterwards (後得智, Hòu Dé Zhì, the wisdom gained after enlightenment) also encompasses all three types of cognition, because it can cognize all environments of self-characteristics (自相, Zì Xiàng, the unique characteristics of things) and common characteristics (共相, Gòng Xiàng, the common characteristics of things). Since measuring environments involves corresponding reception of favorable and unfavorable conditions, there are roughly three types of reception. Receiving unfavorable conditions, causing pressure on body and mind, is called painful feeling (苦受, Kǔ Shòu, the feeling of suffering). Receiving favorable conditions, causing comfort and pleasure to body and mind, is called pleasurable feeling (樂受, Lè Shòu, the feeling of happiness). Receiving neutral conditions, neither pressing nor pleasing to body and mind, is called neither painful nor pleasurable feeling (不苦不樂受, Bù Kǔ Bù Lè Shòu, the feeling of neither suffering nor happiness). Within pain and pleasure, each can be further divided into two types: pain and sorrow (憂, Yōu, mental suffering), joy (喜, Xǐ, mental happiness) and pleasure (樂, Lè, physical happiness), because the states of pressing and pleasing body and mind are different. This is due to the presence or absence of discrimination, and there are differences in severity and subtlety. Neither painful nor pleasurable is not divided into two because the state of neither comfort nor pleasure has no difference, no discrimination, and operates equally. All comfortable and pleasurable feelings
受五識相應恒名為樂。意識相應名喜名樂。若在欲界初二靜慮近分名喜。但悅心故。若在初二靜慮根本名樂名喜。悅身心故。第三靜慮根本名樂。安靜尤重無分別故。諸逼迫受五識相應恒名為苦。意識相應名憂名苦。人天中者恒名為憂。由有分別非尤重故。傍生鬼界名憂名苦。雜受純受有輕重故。捺落迦中唯名為苦。純受尤重無分別故。除此餘位不苦不樂。若身若心皆名為舍。或在第四靜慮近分根本已上併名舍者。平等轉故。離變異受不動地故。若身若心無別相故。故知六識三受容俱。得自在位唯喜樂舍。諸佛已斷苦憂事故。若第七識從無始來任運一類。緣內執我恒無轉易。與變異受不俱起故。其第八識極不明瞭。不能分別違順境相。微細一類相續轉故。故皆唯與舍受相應。雖在果位亦唯舍受。任運恒時平等轉故。雖此諸義依心心所。而心心所皆有所依。然彼所依總有三種。一因緣依。謂自種子。諸有為法皆托此依。離自因緣必不生故。然種自類因果不俱。種現相生決定俱有。猶如束蘆俱持而有。如是八識及諸心所。定各別有種子所依。二增上緣依。謂內六處。諸心心所皆托此依。離俱有根必不轉故。于中五識有四所依。謂五色根六七八識。隨闕一種必不生故。同境分別染凈根本所依異故。第六意識俱有所依但有二種
【現代漢語翻譯】 現代漢語譯本 與五識相應的感受通常稱為『樂』（sukha，快樂）。與意識相應的感受，有時稱為『喜』（prīti，喜悅），有時稱為『樂』。如果在欲界和初禪、二禪的近分定中，則稱為『喜』，因為只有內心的愉悅。如果在初禪、二禪的根本定中，則稱為『樂』和『喜』，因為身心都感到愉悅。在第三禪的根本定中，只稱為『樂』，因為此時的寧靜尤為重要，沒有分別唸的干擾。 各種逼迫性的感受，與五識相應的通常稱為『苦』（duhkha，痛苦）。與意識相應的感受，有時稱為『憂』（daurmanasya，憂愁），有時稱為『苦』。在人界和天界中，通常稱為『憂』，因為有分別念，而且不是特別強烈的感受。在傍生（tiryagyoni，畜生）、鬼界中，有時稱為『憂』，有時稱為『苦』，因為感受是混合的，而且有輕重之分。在地獄（naraka）中，只稱為『苦』，因為感受是純粹的，而且非常強烈，沒有分別念。 除了以上這些情況，其餘的狀態稱為『不苦不樂』（adukhamasukha，既非痛苦也非快樂）。無論是身體上的還是心理上的，都稱為『舍』（upekṣā，捨棄，平靜）。或者在第四禪的近分定、根本定以上，都稱為『舍』，因為心平等地運轉，遠離了變異的感受，處於不動的狀態。無論是身體上的還是心理上的，都沒有明顯的差別。 因此可知，六識可以同時具有三種感受。在獲得自在的境界中，只有喜、樂、舍。諸佛已經斷除了苦和憂的因緣。 第七識（末那識，manas）從無始以來，一直以一種不變的方式，緣于內在的『我』（ātman）的執著，沒有轉變和改變，因此不會與變異的感受同時生起。第八識（阿賴耶識，ālayavijñāna）極其不明顯，不能分辨順境和逆境，以微細而單一的方式持續流轉，因此只與舍受相應。即使在果位，也只有舍受，因為以一種自然而恒常的方式平等運轉。 雖然這些意義是依據心和心所（cittacaitta，心和心理活動）而說的，但心和心所都有所依賴。它們所依賴的總共有三種：第一是因緣依，也就是各自的種子（bīja，潛能）。一切有為法（saṃskṛta，有條件的現象）都依賴於此，因為離開了自身的因緣，就不會產生。然而，種子和果不是同時存在的，種子和現行（vartamāna，顯現）是同時存在的，就像一束蘆葦，互相支撐而存在。同樣，八識和各種心所，都各自有種子作為所依。 第二是增上緣依，也就是內在的六處（ṣaḍāyatana，六根）。各種心和心所都依賴於此，因為離開了俱有的根，就不會運轉。其中，五識有四種所依，也就是五色根（pañcavijñāna，五種感覺器官）、第六識、第七識和第八識。缺少任何一種都不會產生，因為同境、分別、染凈的根本所依是不同的。第六意識（manovijñāna，意識）的俱有所依只有兩種。
【English Translation】 English version The feeling associated with the five senses is generally called 'pleasure' (sukha). The feeling associated with consciousness is sometimes called 'joy' (prīti) and sometimes 'pleasure'. If it is in the desire realm or the preliminary stages of the first and second dhyanas (meditative states), it is called 'joy' because there is only mental delight. If it is in the fundamental stages of the first and second dhyanas, it is called both 'pleasure' and 'joy' because both body and mind feel delight. In the fundamental stage of the third dhyana, it is only called 'pleasure' because tranquility is paramount and there is no interference from discriminating thoughts. Various oppressive feelings associated with the five senses are generally called 'suffering' (duhkha). The feeling associated with consciousness is sometimes called 'sorrow' (daurmanasya) and sometimes 'suffering'. In the human and heavenly realms, it is usually called 'sorrow' because there are discriminating thoughts and the feeling is not particularly intense. In the realms of animals (tiryagyoni) and ghosts, it is sometimes called 'sorrow' and sometimes 'suffering' because the feelings are mixed and vary in intensity. In hell (naraka), it is only called 'suffering' because the feeling is pure, very intense, and without discriminating thoughts. Apart from these situations, the remaining states are called 'neither-suffering-nor-pleasure' (adukhamasukha). Whether it is physical or mental, it is called 'equanimity' (upekṣā). Or, in the preliminary and fundamental stages of the fourth dhyana and above, it is called 'equanimity' because the mind operates equally, is free from changing feelings, and is in an immovable state. Whether it is physical or mental, there is no obvious difference. Therefore, it can be known that the six consciousnesses can simultaneously have three kinds of feelings. In the state of attaining freedom, there are only joy, pleasure, and equanimity. The Buddhas have already cut off the causes of suffering and sorrow. The seventh consciousness (manas), from beginningless time, has always been invariably attached to the inner 'self' (ātman), without transformation or change. Therefore, it does not arise simultaneously with changing feelings. The eighth consciousness (ālayavijñāna) is extremely obscure and cannot distinguish between favorable and unfavorable circumstances. It continuously flows in a subtle and uniform manner, so it is only associated with the feeling of equanimity. Even in the fruition state, there is only equanimity because it operates equally in a natural and constant way. Although these meanings are spoken of in terms of mind and mental factors (cittacaitta), both mind and mental factors have something to rely on. There are three kinds of reliance in total: The first is the causal condition, which is the respective seed (bīja, potential). All conditioned phenomena (saṃskṛta) rely on this because they will not arise without their own causes. However, the seed and the fruit are not simultaneous; the seed and the manifestation (vartamāna) are simultaneous, like a bundle of reeds supporting each other. Similarly, the eight consciousnesses and various mental factors each have seeds as their basis. The second is the dominant condition, which is the inner six sense bases (ṣaḍāyatana). All minds and mental factors rely on this because they will not operate without the co-existent roots. Among them, the five consciousnesses have four kinds of reliance, which are the five sense organs (pañcavijñāna), the sixth consciousness, the seventh consciousness, and the eighth consciousness. Lacking any one of these, they will not arise because the fundamental reliance for the same object, discrimination, purity, and impurity are different. The co-existent reliance of the sixth consciousness (manovijñāna) is only of two kinds.
。謂七八識。隨闕一種必不生故。不共根本所依異故。若末那識俱有所依但有一種。謂阿賴耶。藏識若無必不轉故。阿賴耶識俱有所依亦有一種。謂末那識。染意若無必不轉故。說眼識等十緣等者。依與所依義相雜說。依謂一切有生滅法杖因托緣而得生住。諸所杖托皆說為依。如王與臣互相依等。若法決定有境為主。令心心所取自所緣。乃是所依。即內六處。此但如王非如臣等。故俱有依但唯爾所。三等無間緣依。謂前滅意。諸心心所皆托此依。離開導根必不起故。要有緣法為主能作等無間緣。此於後生心心所法開避引導。此但屬心非心所等。若此與彼無俱起義。說此于彼有開導力。一身八識既容俱起。故唯自類為開導依。小乘不許六識並生。隨一起時即名為識。隨起而滅即名為意。故許互作等無間緣。故大乘宗唯取自類。自類必無俱起義故。雖心心所異類並生。而互相應和合似一。定俱生滅事業必同。一開導時余亦開導。雖能開導而不名依。于所引生無主義故。此與四緣義有別者。一者因緣。為有為法親辨自果。此體有二。一者種子。二者現行。種子者。謂本識中善染無記諸界地等功能差別。能引次後自類功能。及起同時自類現果。此唯望彼是因緣性。即三依中初所依義。彼望現識為種子依。此兼后種為因緣性。現
【現代漢語翻譯】 現代漢語譯本 關於第七識（末那識，Manas-vijnana）和第八識（阿賴耶識，Alaya-vijnana）。如果缺少其中任何一個，其他的識都不會產生。因為它們所依賴的根本不同。如果末那識有所依賴，則只有一種，即阿賴耶識。如果阿賴耶識不存在，末那識就不會運轉。阿賴耶識也有所依賴，也只有一種，即末那識。如果染污的意念（染意）不存在，阿賴耶識也不會運轉。 說眼識等需要十種緣等，是因為能依靠的和所依靠的意義混雜在一起。能依靠的，是指一切有生滅的法，憑藉因和緣才能生起和存在。所有憑藉和依託的事物都可以稱為能依靠的，比如國王和臣子互相依靠。如果某個法決定以境界為主，使心和心所能夠取用各自所緣的對象，那麼這個法就是所依靠的，即內在的六處（眼、耳、鼻、舌、身、意）。這就像國王，而不是臣子。所以，共同存在的能依靠的只有這些。 三等無間緣依，指的是前一念滅去的意。所有心和心所都依託於此。因為離開引導的根，心和心所就無法生起。必須要有緣法作為主導，才能作為等無間緣。這對於後生的心和心所法具有開闢和引導的作用。這隻屬於心，不屬於心所等。如果此法和彼法沒有同時生起的意義，就說此法對彼法有開導的力量。一個身體中的八識既然可以同時生起，所以只有同類才能作為開導的所依。 小乘佛教不承認六識同時生起。隨哪個識生起，就稱其為識。隨生起而滅去的，就稱其為意。所以小乘承認互相作為等無間緣。因此，大乘宗只取同類。同類必定沒有同時生起的意義。雖然心和心所不同類可以同時生起，但互相相應和合，看起來像一個整體。必定同時生滅，事業必定相同。一個開導時，其他的也開導。雖然能夠開導，但不稱為所依，因為對於所引導生起的法沒有主導作用。 這與四緣（因緣，等無間緣，所緣緣，增上緣）的意義有所區別。第一是因緣。因緣為有為法親自分辨自己的果。因緣的體性有兩種：一是種子，二是現行。種子，指的是本識（阿賴耶識）中善、染、無記等諸界地等的功能差別。能夠引生後續的同類功能，以及生起同時的同類現果。這只是相對於彼法而言是因緣的性質，即三依（所依，能依，俱有依）中最初的所依的意義。彼法相對於現識是種子依，而此法兼顧後續的種子，是因緣的性質。現行
【English Translation】 English version Regarding the seventh consciousness (Manas-vijnana) and the eighth consciousness (Alaya-vijnana). If either is missing, the others will not arise, because their fundamental supports are different. If Manas-vijnana has a support, it has only one, which is Alaya-vijnana. If Alaya-vijnana does not exist, Manas-vijnana will not function. Alaya-vijnana also has a support, and it has only one, which is Manas-vijnana. If defiled intention (染意) does not exist, Alaya-vijnana will not function. Saying that eye consciousness and others require ten conditions, etc., is because the meanings of what can be relied upon and what is relied upon are mixed together. What can be relied upon refers to all conditioned (有為) dharmas, which can arise and exist only by relying on causes and conditions. All things that are relied upon can be called what can be relied upon, such as a king and his ministers relying on each other. If a certain dharma definitely takes the object as the main thing, so that the mind and mental functions can take their respective objects, then this dharma is what is relied upon, that is, the inner six sense bases (眼、耳、鼻、舌、身、意). This is like a king, not like a minister. Therefore, the co-existing what can be relied upon are only these. The immediately preceding condition (等無間緣) refers to the intention that has ceased in the previous moment. All minds and mental functions rely on this. Because without the guiding root, the mind and mental functions cannot arise. There must be a dharma that acts as the main condition to serve as the immediately preceding condition. This has the function of opening and guiding the mind and mental functions that arise later. This belongs only to the mind, not to the mental functions, etc. If this dharma and that dharma do not have the meaning of arising simultaneously, it is said that this dharma has the power to guide that dharma. Since the eight consciousnesses in one body can arise simultaneously, only those of the same kind can serve as the support for guidance. Theravada Buddhism does not recognize the simultaneous arising of the six consciousnesses. Whichever consciousness arises is called consciousness (識). Whichever arises and ceases is called intention (意). Therefore, Theravada recognizes that they can act as the immediately preceding condition for each other. Therefore, the Mahayana school only takes those of the same kind. Those of the same kind definitely do not have the meaning of arising simultaneously. Although minds and mental functions of different kinds can arise simultaneously, they correspond and harmonize with each other, appearing as a whole. They must arise and cease simultaneously, and their activities must be the same. When one guides, the others also guide. Although they can guide, they are not called what is relied upon, because they do not have a leading role in the dharmas that are guided to arise. This is different from the meaning of the four conditions (因緣, 等無間緣, 所緣緣, 增上緣). The first is the causal condition (因緣). The causal condition personally distinguishes its own result for conditioned dharmas. There are two kinds of causal condition: one is the seed (種子), and the other is the manifestation (現行). The seed refers to the functional differences of the realms and grounds, such as good, defiled, and neutral, in the fundamental consciousness (Alaya-vijnana). It can lead to the subsequent functions of the same kind, as well as the simultaneous manifestation of the same kind. This is only the nature of the causal condition in relation to that dharma, that is, the meaning of the initial what is relied upon in the three supports (所依, 能依, 俱有依). That dharma is the seed support in relation to the manifest consciousness, and this dharma takes into account the subsequent seeds and is the nature of the causal condition. Manifestation
行者。謂七轉識及彼相應。所變相見性界地等。除佛果善極劣無記。余熏本識生自類種。此唯望彼是因緣性。三所依中都無此義。現行同類展轉相望皆非因緣。自種生故。二等無間緣。謂八現識及彼心所。前聚於後自類無間等而開導令彼定生多同類種俱時轉故。知不相應非此緣攝。除入無餘最後一念極微劣故。又無當起等無間法。故非此緣。餘八識聚三界九地上下死生有漏無漏。隨其所應互相開導。故皆得作等無間緣。即三依中開導依義。三所緣緣。謂若有法是帶己相。心或相應所慮所託。此體有二。一親二疏。若與能緣體不相離。是見分等內所慮托。應知彼是親所緣緣。若與能緣體雖相離。為質能起內所慮托。應知彼是疏所緣緣。親所緣緣能緣皆有。離內所慮托必不生故。疏所緣緣能緣或有。離外所慮托亦得生故。由是八識及諸心所。各各定有親所緣緣。疏所緣緣有無不定。若前五識粗鈍劣故。及第七識是俱生故。未轉依位必杖外質故。皆定有疏所緣緣。若第六識行相猛利。於一切位能自在轉。若第八識所變身土。可互受用更互為質。所變根種於他有情無受用理。不互為質。及五七識已轉依位。所杖外質或有或無。疏所緣緣有無不定。此就諸識當體而說。若依相望有無不定。恐文增廣略而不述。三所依中都無此義。
【現代漢語翻譯】 現代漢語譯本：行者，指的是七轉識以及與它們相應的變現的相、見、性、界、地等等。除了佛果的善、極劣的無記之外，其餘的都熏習本識，產生自類的種子。這僅僅是相對於本識而言，是因緣性。在三種所依中，都沒有這個意義。現行同類互相之間，都不是因緣，因為是自種所生。第二種是等無間緣，指的是八個現識以及它們的心所。前一聚於後一聚之間，自類無間等而開導，令它們必定產生，因為多數同類種子同時運轉。可知不相應的行法不屬於此緣的範圍，因為除了入無餘涅槃的最後一念之外，都極其微劣。又沒有當起等無間法，所以不是此緣。其餘的八識聚，三界九地上下死生，有漏無漏，根據它們的情況，互相開導，所以都可以作為等無間緣。這就是三種所依中開導依的意義。第三種是所緣緣，指的是如果有一個法是帶有自己的相，心或者相應的心所慮及、所依託的。這個體有兩種：一是親，二是疏。如果與能緣的體不相分離，是見分等內在所慮及、所依託的，應當知道那是親所緣緣。如果與能緣的體雖然相分離，作為本質能夠引起內在所慮及、所依託的，應當知道那是疏所緣緣。親所緣緣，能緣都有，因為離開內在所慮及、所依託的，必定不產生。疏所緣緣，能緣或者有，因為離開外在所慮及、所依託的，也能夠產生。由此，八識以及諸心所，各自必定有親所緣緣。疏所緣緣，有或者沒有不一定。如果前五識粗鈍微劣，以及第七識是俱生，在未轉依位時必定依賴外在的質，所以都必定有疏所緣緣。如果第六識行相猛利，在一切位都能自在運轉。如果第八識所變的身土，可以互相受用，更互相為質。所變的根種，對於其他有情沒有受用的道理，不互相為質。以及五七識已經轉依位，所依賴的外在的質，或者有或者沒有不一定。疏所緣緣，有或者沒有不一定。這是就諸識當體而說的。如果互相依持，有或者沒有不一定。恐怕文字增多，所以略而不述。三種所依中都沒有這個意義。
【English Translation】 English version: 'Practitioner' refers to the seven consciousnesses (seven轉識) and their corresponding aspects (相), seeing (見), nature (性), realms (界), grounds (地), etc., that they transform. Except for the good of the Buddha-fruit (佛果), the extremely inferior, and the neutral (無記), the rest all perfume the fundamental consciousness (本識), producing seeds of their own kind. This is only in relation to the fundamental consciousness, and is the nature of cause and condition (因緣性). In the three supports (三所依), there is no such meaning. Existing similar things are not causes and conditions in relation to each other, because they are born from their own seeds. The second is the immediately preceding condition (等無間緣), which refers to the eight manifest consciousnesses (八現識) and their mental associates (心所). The preceding aggregate guides the subsequent aggregate without interruption of its own kind, causing them to definitely arise, because many seeds of the same kind operate simultaneously. It can be known that non-corresponding dharmas are not included in this condition, because except for the last thought of entering nirvana without remainder (入無餘涅槃), they are extremely subtle and inferior. Moreover, there is no immediately preceding dharma that will arise, so it is not this condition. The remaining eight consciousness aggregates, the three realms (三界), the nine grounds (九地), upper and lower, death and birth, with outflows (有漏) and without outflows (無漏), according to their circumstances, guide each other, so they can all act as the immediately preceding condition. This is the meaning of the guiding support in the three supports. The third is the object-condition (所緣緣), which refers to any dharma that carries its own aspect, which the mind or corresponding mental associates consider and rely on. This entity has two types: close (親) and distant (疏). If it is not separate from the entity of the able-to-cognize (能緣), and is what the seeing-division (見分) and others internally consider and rely on, it should be known that it is the close object-condition. If it is separate from the entity of the able-to-cognize, but as a substance can cause internal consideration and reliance, it should be known that it is the distant object-condition. The close object-condition is always present for the able-to-cognize, because without internal consideration and reliance, it will definitely not arise. The distant object-condition may or may not be present for the able-to-cognize, because even without external consideration and reliance, it can arise. Therefore, the eight consciousnesses and all mental associates each definitely have a close object-condition. Whether or not there is a distant object-condition is uncertain. If the first five consciousnesses are coarse, dull, and inferior, and the seventh consciousness is co-born (俱生), they must rely on external substance when they have not yet attained the state of transformation (轉依位), so they all definitely have a distant object-condition. If the sixth consciousness has a fierce mode of operation, it can operate freely in all states. If the body and land transformed by the eighth consciousness can be mutually used and serve as substance for each other. The root-seeds (根種) that are transformed cannot be used by other sentient beings, and do not serve as substance for each other. And when the five and seven consciousnesses have already attained the state of transformation, whether or not the external substance they rely on is present is uncertain. Whether or not there is a distant object-condition is uncertain. This is said in terms of the entities of the consciousnesses themselves. If they rely on each other, whether or not they are present is uncertain. Fearing that the text would become too long, it is omitted. There is no such meaning in the three supports.
四增上緣。謂若有法有勝勢用。能于余法或順或違。雖前三緣亦是增上。而今第四除彼取余。為顯諸緣有差別故。此順違相於四處轉。生住成得四事別故。然增上用隨事雖多。而勝顯者唯二十二。應知即是二十二根。此即攝彼三所依中俱有依義。此義寬故。是故八識更互為緣。有力無力義皆通故。初因緣中種子義者。種子即是習氣異名。習氣必由熏習而有。依何義故立熏習名。能熏所熏各具四義。令種子生長故名熏習。何等名為能熏四義。一有生滅。若法非常能有作用生長習氣。乃是能熏。此遮無為。前後不變無生長用故非能熏。二有勝用。若有生滅勢力增盛能引習氣。乃是能熏。此遮異熟心心所等。勢力羸劣故非能熏。三有增減。若有勝用可增可減攝垣習氣。乃是能熏。此遮佛果。圓滿善法無增無減故非能熏。彼若能熏便非圓滿。前後佛果應有勝劣。四與所熏和合而轉。若與所熏同時同處不即不離。乃是能熏。此遮他身。剎那前後無和合義故非能熏。唯七轉識及彼心所有勝勢用而增減者。具此四義可是能熏。何等名為所熏四義。一堅住性。若法始終一類相續能受習氣。乃是所熏。此遮轉識及聲風等。性不堅住故非所熏。二無記性。若法平等無所違逆能容習氣。乃是所熏。此遮善染。勢力強盛無所容納故非所熏。由此
【現代漢語翻譯】 現代漢語譯本 四增上緣：指的是如果某個法具有強大的力量和作用，能夠對其他法產生順向或逆向的影響。雖然前三種緣（因緣、等無間緣、所緣緣）也具有增上的作用，但這裡第四種緣（增上緣）是爲了排除前三種緣，從而彰顯各種緣之間的差別。這種順向或逆向的關係體現在四個方面，即生、住、成、得四種不同的事物。然而，增上緣的作用雖然在各種事物上表現出多種多樣，但最顯著和重要的只有二十二種，應該知道這指的就是二十二根（眼根、耳根、鼻根、舌根、身根、意根、男根、女根、命根、樂根、苦根、喜根、憂根、舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根）。這二十二根涵蓋了前三種緣所依賴的俱有依（共同存在的依賴關係）的含義。因為這個含義很寬泛，所以八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）可以相互作為緣，無論是有力還是無力的情況都包括在內。 最初的因緣中，種子的含義是指：種子是習氣的另一種稱呼。習氣必定是通過熏習而產生的。根據什麼道理而建立熏習這個名稱呢？能熏和所熏各自具備四種含義，使得種子得以生長，因此稱為熏習。 什麼叫做能熏的四種含義呢？一、有生滅：如果某個法不是恒常不變的，而是具有生滅變化的，能夠產生作用並使習氣生長，那麼它就是能熏。這排除了無為法（不生不滅的法），因為它前後不變，沒有生長的作用，所以不是能熏。二、有勝用：如果某個法具有生滅變化，並且力量強大，能夠引發習氣，那麼它就是能熏。這排除了異熟心和心所等，因為它們的力量微弱，所以不是能熏。三、有增減：如果某個法具有強大的作用，並且可以增加或減少，從而影響習氣，那麼它就是能熏。這排除了佛果，因為佛果是圓滿的善法，沒有增加或減少，所以不是能熏。如果佛果還能被熏習，那就不是圓滿的了，前後的佛果應該有勝劣之分。四、與所熏和合而轉：如果某個法與所熏同時同處，不即不離，那麼它就是能熏。這排除了他身，因為剎那之間前後沒有和合的意義，所以不是能熏。只有七轉識（眼識、耳識、鼻識、舌識、身識、意識、末那識）以及它們的心所，具有強大的力量和作用，並且可以增加或減少，具備這四種含義，才可以作為能熏。 什麼叫做所熏的四種含義呢？一、堅住性：如果某個法始終保持同一類別的相續，能夠接受習氣，那麼它就是所熏。這排除了轉識以及聲音、風等，因為它們的性質不堅固，不能持久，所以不是所熏。二、無記性：如果某個法是平等而沒有善惡傾向的，不會產生違逆，能夠容納習氣，那麼它就是所熏。這排除了善和染，因為它們的力量強大，無法容納其他習氣。由此...
【English Translation】 English version The Four Conditions of Augmentation (Catvārah Adhipati-pratyayā): This refers to a dharma that possesses superior power and function, capable of exerting influence, either favorable or unfavorable, on other dharmas. Although the previous three conditions (causal condition, immediately preceding condition, object-condition) also possess the function of augmentation, this fourth condition (condition of augmentation) is to exclude the former three, thereby highlighting the differences among the various conditions. This relationship of favorability or unfavorability manifests in four aspects, namely, the four different matters of arising, abiding, formation, and attainment. However, although the function of the condition of augmentation manifests in various ways in different matters, the most prominent and important ones are only twenty-two, which should be understood as the twenty-two roots (indriya) (eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, mind-faculty, male-faculty, female-faculty, life-faculty, pleasure-faculty, pain-faculty, joy-faculty, sorrow-faculty, indifference-faculty, faith-faculty, vigor-faculty, mindfulness-faculty, concentration-faculty, wisdom-faculty, faculty of 'I shall know the not-yet-known', faculty of knowledge, faculty of complete knowledge). These twenty-two roots encompass the meaning of co-existent dependence (sahabhāvitā) upon which the former three conditions rely. Because this meaning is broad, the eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, alaya-consciousness) can mutually serve as conditions, including both powerful and powerless situations. In the initial causal condition, the meaning of 'seed' (bīja) refers to: a seed is another name for habit-energy (vāsanā). Habit-energy is necessarily produced through perfuming (vāsanā). According to what principle is the name 'perfuming' established? The perfumer and the perfumed each possess four meanings, enabling the seed to grow, hence it is called perfuming. What are the four meanings of the perfumer? 1. Having arising and ceasing: If a dharma is not constant but has arising and ceasing, capable of producing effects and causing habit-energy to grow, then it is the perfumer. This excludes unconditioned dharmas (asaṃskṛta dharma), because they are unchanging and have no function of growth, hence they are not perfumers. 2. Having superior function: If a dharma has arising and ceasing and possesses strong power, capable of inducing habit-energy, then it is the perfumer. This excludes the resultant mind and mental factors, because their power is weak, hence they are not perfumers. 3. Having increase and decrease: If a dharma has superior function and can be increased or decreased, thereby influencing habit-energy, then it is the perfumer. This excludes the fruit of Buddhahood, because the fruit of Buddhahood is perfect good, without increase or decrease, hence it is not a perfumer. If the fruit of Buddhahood could still be perfumed, then it would not be perfect, and the preceding and following fruits of Buddhahood should have superiority or inferiority. 4. Transforming in conjunction with the perfumed: If a dharma is simultaneous and co-located with the perfumed, neither identical nor separate, then it is the perfumer. This excludes other bodies, because there is no meaning of conjunction between moments before and after, hence they are not perfumers. Only the seven transforming consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness) and their mental factors, possessing strong power and function, and capable of increase and decrease, possessing these four meanings, can serve as perfumers. What are the four meanings of the perfumed? 1. Having steadfast nature: If a dharma consistently maintains the same category of continuity from beginning to end, capable of receiving habit-energy, then it is the perfumed. This excludes the transforming consciousnesses and sounds, wind, etc., because their nature is not steadfast and cannot endure, hence they are not the perfumed. 2. Having indeterminate nature: If a dharma is neutral and without tendencies towards good or evil, not producing opposition, capable of accommodating habit-energy, then it is the perfumed. This excludes good and defilement, because their power is strong and cannot accommodate other habit-energy. Therefore...
如來第八凈識唯帶舊種非新受熏。三可熏性。若法自在性非堅密能受習氣。乃是所熏。此遮心所及無為法。依他堅密故非所熏。四與能熏共和合性。若與能熏同時同處不即不離。乃是所熏。此遮他身。剎那前後無和合義故非所熏。唯異熟識具此四義可是所熏。非心所等。若爾第八種是誰熏。第八唯是所熏識故。答。即前七識而與熏生。說熏成彼相見種故。謂前五識所起相分托第八識相分而生。故與第八熏相分種。若第七識托第八識見分而生。故與第八熏見分種。其第六識具緣第八所有相見熏相見種。此既無始常熏不絕。故無始來有異熟種。若爾第八非唯無記。能熏七識通三性故。答。所杖本質是無記故。所起相分非善惡故。故所熏種性唯無記。更有問答。恐繁止之。熏習雖齊藉緣不等。故令八識斷常有殊。謂八識緣總有十種。一總共所依緣。即通依根。彼現行識依種識故。二染凈所依緣。即染凈根。緣染凈事依彼轉故。三分別所依緣。即分別根。依分別心緣色等故。四不共所依緣。即五色根。要俱有根識方生故。五親辨自體緣。謂即種子。要親從種生識體故。六驚動令起緣。謂即作意。于所引心有警能故。七所託牽引緣。謂所緣境。有境界牽識方生故。八開導令起緣。謂前念識將滅能引后念起故。九非礙令起緣。謂即
【現代漢語翻譯】 現代漢語譯本 如來第八凈識（Alaya-識，如來的第八種意識，又稱阿賴耶識）只帶有舊的種子，不會接受新的熏習。有三種可被熏習的性質： 1. 法的自在性不是堅固緊密的，能夠接受習氣。這是被熏習的對象。這排除了心所（Caitasika，心理活動）和無為法（Asamskrta-dharma，非因緣和合的法）。 2. 依他性是堅固緊密的，因此不是被熏習的對象。 3. 與能熏習者共同和合的性質。如果與能熏習者同時同處，不即不離，這就是被熏習的對象。這排除了他身（其他眾生的身體）。剎那前後沒有和合的意義，因此不是被熏習的對象。 只有異熟識（Vipaka-vijnana，果報識）具備這四種性質，可以是被熏習的對象，而不是心所等。 如果這樣，第八識的種子是誰熏習的呢？第八識只是被熏習的識。 回答：就是前七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）與熏習一同產生，說是熏習成就了第八識的相見種子。 也就是說，前五識所產生的相分（Nimitta-bhaga，影像部分）依託第八識的相分而生，因此與第八識熏習相分種子。第七識（末那識，Manas-vijnana）依託第八識的見分（Darsana-bhaga，認知部分）而生，因此與第八識熏習見分種子。第六識（意識，Manovijnana）全面緣取第八識的所有相見二分，熏習相見種子。這既然是無始以來常常熏習不絕，因此無始以來就有異熟種子。 如果這樣，第八識並非只是無記性（不善不惡），因為能熏習的七識通於三性（善、惡、無記）。 回答：第八識所憑藉的本質是無記性的，所產生的相分不是善也不是惡，因此所熏習的種子性質只是無記性。 還有其他的問答，恐怕過於繁瑣就省略了。 熏習雖然相同，憑藉的因緣卻不相同，因此使得八識的斷滅和常住有所不同。 也就是說，八識的緣總共有十種： 1. 總共所依緣：即共同依止的根，因為現行識依止種子識。 2. 染凈所依緣：即染污和清凈的根，因為緣取染污和清凈的事物，依止它們而運轉。 3. 分別所依緣：即分別的根，因為依止分別心緣取色等。 4. 不共所依緣：即五色根（眼、耳、鼻、舌、身），因為必須要有俱有的根識才能產生。 5. 親辨自體緣：即種子，因為必須是直接從種子產生識體。 6. 驚動令起緣：即作意（Manaskara，心理活動），對於所引發的心有警覺的作用。 7. 所託牽引緣：即所緣境（Alambana，對像），因為有境界牽引識才能產生。 8. 開導令起緣：即前念識將要滅去，能夠引導后念生起。 9. 非礙令起緣：即空無阻礙。
【English Translation】 English version The Tathagata's eighth pure consciousness (Alaya-vijnana, the eighth consciousness of the Tathagata, also known as the storehouse consciousness) only carries old seeds and does not receive new impressions. There are three qualities that can be influenced: 1. The self-nature of phenomena is not firm and dense, and can receive habitual energies. This is the object of being influenced. This excludes mental factors (Caitasika) and unconditioned dharmas (Asamskrta-dharma, uncompounded dharmas). 2. Dependent nature is firm and dense, so it is not the object of being influenced. 3. The nature of being jointly and harmoniously with the influencer. If it is in the same time and place as the influencer, neither identical nor separate, then this is the object of being influenced. This excludes the bodies of others (other sentient beings). There is no meaning of harmony in the moment before and after, so it is not the object of being influenced. Only the resultant consciousness (Vipaka-vijnana, the consciousness of retribution) possesses these four qualities and can be the object of being influenced, not mental factors, etc. If so, who influences the seeds of the eighth consciousness? The eighth consciousness is only the consciousness that is influenced. Answer: It is the first seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness) that arise together with the influence, saying that the influence has accomplished the seed of the appearance and perception of the eighth consciousness. That is, the image-aspect (Nimitta-bhaga) produced by the first five consciousnesses relies on the image-aspect of the eighth consciousness to arise, so it influences the image-aspect seed of the eighth consciousness. The seventh consciousness (Manas-vijnana) relies on the perception-aspect (Darsana-bhaga) of the eighth consciousness to arise, so it influences the perception-aspect seed of the eighth consciousness. The sixth consciousness (Manovijnana) comprehensively grasps all the appearance and perception aspects of the eighth consciousness, influencing the appearance and perception seeds. Since this has been constantly influencing since beginningless time, there have been resultant seeds since beginningless time. If so, the eighth consciousness is not only neutral (neither good nor evil), because the seven consciousnesses that can influence are connected to the three natures (good, evil, neutral). Answer: The essence on which the eighth consciousness relies is neutral, and the image-aspect produced is neither good nor evil, so the nature of the influenced seeds is only neutral. There are other questions and answers, but they are omitted for fear of being too cumbersome. Although the influences are the same, the conditions relied upon are different, so the cessation and permanence of the eight consciousnesses are different. That is, there are a total of ten types of conditions for the eight consciousnesses: 1. Common dependent condition: that is, the root on which they commonly rely, because the manifest consciousness relies on the seed consciousness. 2. Defiled and pure dependent condition: that is, the defiled and pure roots, because they grasp defiled and pure things and operate relying on them. 3. Discriminating dependent condition: that is, the root of discrimination, because it relies on the discriminating mind to grasp form, etc. 4. Uncommon dependent condition: that is, the five sense organs (eye, ear, nose, tongue, body), because there must be coexisting root consciousness for them to arise. 5. Intimate distinguishing self-nature condition: that is, the seed, because the body of consciousness must be produced directly from the seed. 6. Arousing condition: that is, attention (Manaskara), which has the function of alerting the mind that is being aroused. 7. Supported and attracting condition: that is, the object (Alambana), because consciousness can only arise if it is attracted by an object. 8. Guiding and arousing condition: that is, the previous moment of consciousness is about to cease and can guide the arising of the next moment. 9. Non-obstructing condition: that is, emptiness without obstruction.
虛空。若有礙者不能了故。十照了令見緣。謂即光明。以于闇中不能見故。此中眼識具有十緣。隨闕一種必不生故。耳具九緣。謂除光明。以于闇中亦能聞故。鼻舌身三具有八緣。皆除空者。閤中知故。第六意識唯具六緣。除五色根。不依彼故。除分別根。即自體故。若第八識具有五緣。除第六識及通依根。第八不依間斷識故。自體不可依自體故。若第七識唯具四緣。除所緣境。以彼所緣即所依根無別體故。說依彼轉而緣彼故。藉緣多少斷常有殊。由此三界通局亦異。謂前五識行相粗動。不能思慮唯外門轉。起藉多緣。所藉眾緣時多不具故。起時少間斷時多。若鼻舌識唯欲界系。色無香味無段食故。眼等三識不通無色。厭色生彼天。無色根境故。雖有定果色無業果色故。設至佛果成所作智相應凈識亦有間斷。所緣俗境有斷滅故。第六意識雖亦粗動。自能思慮內外門轉 不藉多緣。而所藉緣無時不具。應一切時常能現起。亦通三界一切地行。由違緣故。五位斷滅。故起時多不起時少。五位者何生無想天。即下所說無相異熟。及無想定滅受想定。睡眠悶絕。五位名義如下所明。若至佛果妙觀察智相應凈識常無間斷。於一切時觀真俗故。若第七識無始時來一類相續恒無間斷。亦通三界一切地中。與賴耶等為所依故。然於三位
而有轉易。謂阿羅漢及滅盡定。出世道中而無染分凈分。末那亦無間斷。平等性智常相應起。恒緣平等真俗理故。若第八識于有漏位。三界九地恒轉如流。恒言遮斷。轉表非常。猶如暴流因果法爾。非斷非常是緣起理。故與趣生而為報體。乃通三界一切地中。由漏無漏三位名殊。隨其名體有舍不捨。謂於二乘無學果位菩薩七地舍賴耶名異熟識體。菩薩將得菩提時舍。聲聞獨覺入無餘依涅槃時舍。無垢識體無有舍時。大圓鏡智常相應故。諸善法影常現前故。利樂有情無盡期故。然八識義差別無邊。恐文繁廣略示綱要。
論。第二心所有法略有五十一種 開曰。次下第二明心所法。于中有三。初總合舉數。次六位類分。后隨位別列。此初也。然此心所諸論開合。若瑜伽論有五十三。更加邪欲及邪勝解。如邪念慧入煩惱中。邪欲勝解例亦同故。若雜集論有五十五。其邪欲等合入別境。開彼惡見以為五種。雖俱是慧。行相別故。此及五蘊。唯識顯揚俱約合義說五十一。以五見者俱惡慧故。雖行相別無異體故。以正念慧五善根攝。其邪念慧為障乃親。過失重故開為煩惱。其正欲等非入善根。邪為障輕合在別境。小乘依經說四十六。更就合說義如下明。
論。謂遍行五別境五善十一煩惱有六隨煩惱有二十不定有四 開
【現代漢語翻譯】 現代漢語譯本：並且有轉變和變易。這裡指的是阿羅漢（斷絕輪迴的聖者）以及滅盡定（一種高級禪定狀態）。在出世之道中，既沒有染污的部分，也沒有清凈的部分。末那識（第七識，意根）也沒有間斷，平等性智（轉化第七識的智慧）與之恒常相應生起，因為它恒常緣于平等真俗二諦之理。如果第八識（阿賴耶識）在有漏（有煩惱）的階段，在三界九地中恒常流轉，就像水流一樣。『恒』字是爲了遮止斷滅，『轉』字表示不是恒常不變。這就像瀑流一樣，是因果法則的自然體現。非斷非常，這是緣起之理。因此，它與眾生的輪迴相連，作為果報的承擔者，遍通三界一切地。由於有漏、無漏和三種位次的差別，隨著名稱和本體的不同，有捨棄和不捨棄的情況。例如，在二乘（聲聞乘和緣覺乘）的無學果位，菩薩（覺悟的有情）在七地時捨棄阿賴耶識的名稱和異熟識的本體。菩薩在即將證得菩提（覺悟）時捨棄。聲聞和獨覺在進入無餘依涅槃（沒有剩餘煩惱的涅槃）時捨棄。而無垢識（清凈的第八識）的本體沒有捨棄的時候，因為大圓鏡智（轉化第八識的智慧）與之恒常相應，一切善法的影像恒常顯現，利益安樂有情眾生沒有窮盡的期限。然而，第八識的意義差別無邊無際，恐怕文字過於繁瑣，所以只簡要地揭示其綱要。 論：第二，心所有法（心理活動）略有五十一種。開示：接下來第二部分闡明心所法。其中有三個部分：首先，總合地列舉數量；其次，按照六個類別進行劃分；最後，按照類別分別列出。這是第一部分。然而，關於這些心所法，各個論典的開合不同。如果按照《瑜伽師地論》，有五十三種，增加了邪欲和邪勝解。就像邪念和邪慧被歸入煩惱中一樣，邪欲和邪勝解也可以這樣處理。如果按照《雜集論》，有五十五種，將邪欲等合併到別境中，而將惡見分為五種。雖然都是智慧，但行相不同。這裡以及五蘊，還有《唯識》和《顯揚》，都是按照合併的意義來說的，即五十一。因為五見都是惡慧，雖然行相不同，但沒有不同的本體。正念和正慧被五善根所攝，而邪念和邪慧作為障礙更為直接，過失也更嚴重，所以被分為煩惱。正欲等沒有被歸入善根，而邪欲等作為障礙較輕，所以合併在別境中。小乘經典依據經文說有四十六種，更就合併來說，意義如下文說明。 論：即遍行五種，別境五種，善十一種，煩惱有六種，隨煩惱有二十種，不定有四種。開示：
【English Translation】 English version: And there are transformations and changes. This refers to Arhats (saints who have cut off the cycle of rebirth) and Nirodha-samapatti (cessation attainment, an advanced state of meditation). In the supramundane path, there is neither defiled nor pure aspect. Manas (the seventh consciousness, the mind-consciousness) is also without interruption, and Samata-jnana (wisdom of equality, the transformed wisdom of the seventh consciousness) constantly arises in correspondence with it, because it constantly cognizes the principle of equality of the two truths, conventional and ultimate. If the eighth consciousness (Alaya-vijnana) is in the contaminated stage, it constantly flows in the Three Realms and Nine Lands, like a stream of water. The word 'constant' is to prevent annihilation, and the word 'flow' indicates that it is not constant and unchanging. This is like a waterfall, which is the natural manifestation of the law of cause and effect. Neither annihilation nor permanence, this is the principle of dependent origination. Therefore, it is connected with the cycle of rebirth of sentient beings, as the bearer of karmic retribution, pervading all the lands of the Three Realms. Due to the differences between contaminated, uncontaminated, and the three stages, depending on the difference of name and substance, there are cases of abandoning and not abandoning. For example, in the fruit position of the Arhats and Pratyekabuddhas (Solitary Realizers) of the Two Vehicles, Bodhisattvas (enlightened beings) abandon the name of Alaya-vijnana and the substance of Vipaka-vijnana (resultant consciousness) at the seventh Bhumi (stage). Bodhisattvas abandon it when they are about to attain Bodhi (enlightenment). Sravakas (Hearers) and Pratyekabuddhas abandon it when they enter Nirupadhisesa-nirvana (Nirvana without remainder). However, the substance of Amalavijnana (pure eighth consciousness) is never abandoned, because Adarsa-jnana (Great Mirror Wisdom, the transformed wisdom of the eighth consciousness) is constantly in correspondence with it, the images of all good dharmas constantly appear, and the benefit and happiness of sentient beings have no end. However, the meanings of the eighth consciousness are infinitely different, and fearing that the text would be too lengthy, only a brief outline is given. Treatise: Secondly, there are approximately fifty-one mental factors (citta-caittas). Commentary: Next, the second part explains the mental factors. There are three parts: first, a general enumeration of the number; second, a classification according to six categories; and finally, a separate listing according to category. This is the first part. However, regarding these mental factors, the opening and closing of various treatises differ. According to the Yogacarabhumi-sastra, there are fifty-three, adding wrong desire and wrong understanding. Just as wrong mindfulness and wrong wisdom are classified as afflictions, wrong desire and wrong understanding can also be treated in this way. According to the Abhidharma-samuccaya, there are fifty-five, merging wrong desire, etc., into Vikalpa (object-oriented consciousness), and dividing evil views into five types. Although both are wisdom, their characteristics are different. Here, as well as the Five Skandhas, and the Vijnaptimatrata and Abhidharmasamuccaya, are all speaking in terms of merging, that is, fifty-one. Because the five views are all evil wisdom, although their characteristics are different, they have no different substance. Right mindfulness and right wisdom are included in the Five Good Roots, while wrong mindfulness and wrong wisdom are more direct as obstacles, and their faults are more serious, so they are divided into afflictions. Right desire, etc., are not included in the Good Roots, while wrong desire, etc., are lighter as obstacles, so they are merged into Vikalpa. The Hinayana sutras say there are forty-six based on the scriptures, and the meaning of merging will be explained below. Treatise: Namely, five universal mental factors, five object-oriented mental factors, eleven virtuous mental factors, six afflictions, twenty secondary afflictions, and four indeterminate mental factors. Commentary:
曰。此六位類分也。一切心中定可得故。緣別別境而得生故。唯善心中可得生故。性是根本煩惱攝故。唯是煩惱等流性故。于善染等皆不定故。是故六位如是差別。若瑜伽論總合為五。煩惱隨煩惱皆是染法故。以四一切辨五差別。謂一切性及他時俱。五中遍行具四一切。別境唯有初二一切。善唯有一。謂一切地。染四皆無。不定唯一。謂一切性。由此五位種類差別。然此六位諸心所法。諸論雖明皆不具足。唯識論釋既最圓明。下文謹依唯識論釋。
論。遍行五者一作意二觸三受四想五思 開曰。次下隨位別列也。于中六位即分為六。此即第一遍行相也。作意謂能警心為性。于所緣境引心為業。謂此警覺應起心種引令趣境。故名作意。雖此亦能引起心所。心是主故但說引心。作謂擊發。意即心王。意之作故依主釋也。觸謂三和分別變異。令心心所觸境為性。受想思等所依為業。謂根境識更相隨順故名三和。觸依彼生令彼和合故說為彼。三和合位皆有順生心所功能說名變異。觸以彼起故名分別。和合一切心及心所令同觸境。是觸自性。既似順起心所功能。故以受等所依為業。受謂領納順違俱非境相為性。起愛為業。能起合離非二欲故。想謂于境取像為性。施設種種名言為業。謂要安立境分齊相方能隨起種種名言。思
【現代漢語翻譯】 現代漢語譯本： 答：這是六個類別的區分。因為在一切心中都能確定地得到它們。因為它們緣于不同的境而生起。因為它們只在善心中才能生起。因為它們的體性是被根本煩惱所攝持。因為它們只是煩惱的等流性。因為它們對於善染等是不確定的。所以這六個類別有這樣的差別。《瑜伽師地論》總合為五個，因為煩惱和隨煩惱都是染法。用四一切來辨別五種差別。所謂一切性以及他時俱起。五種之中，遍行具足四一切。別境只有初二一切。善只有一，即一切地。染四種都沒有。不定只有一，即一切性。由此五種類別有差別。然而這六個類別的心所法，各種論典雖然闡明，但都不夠完備。只有《唯識論》的解釋最為圓滿明瞭。下面的文字謹遵《唯識論》的解釋。
論：遍行有五種：一、作意（Manasikara），二、觸（Sparsha），三、受（Vedana），四、想（Samjna），五、思（Chetana）。 開：接下來是隨類別分別列出。其中六個類別即分為六種。這是第一種遍行的相狀。作意是指能夠警覺心識的性質，以引導心識趨向所緣境為作用。意思是說，這種警覺能夠引發相應的心的種子，引導它趨向所緣境，所以叫做作意。雖然作意也能引起心所，但因為心是主要的，所以只說引導心。作，是擊發的意思。意，就是心王。因為是心的作用，所以是依主釋。觸是指根、境、識三者和合，分別變異，使心和心所接觸到所緣境的性質，以受、想、思等為所依。意思是說，根、境、識互相隨順，所以叫做三和。觸依它們而生，使它們和合，所以說是它們的。在三和合的時候，都具有順應生起心所的功能，叫做變異。觸因為它們而生起，所以叫做分別。和合一切心及心所，使它們一同接觸所緣境，這是觸的自性。因為它似乎能夠順應生起心所的功能，所以以受等為所依。受是指領納順境、違境、俱非境的相狀的性質，以生起愛為作用。能夠生起合、離、非二的慾望。想是指對於所緣境取像的性質，以施設種種名言為作用。意思是說，要安立所緣境的界限和相狀，才能隨之生起種種名言。思
【English Translation】 English version: Reply: These are the distinctions of the six categories. Because they can be definitely obtained in all minds. Because they arise in relation to different objects. Because they can only arise in wholesome minds. Because their nature is encompassed by the fundamental afflictions (Kleshas). Because they are merely the outflows of afflictions. Because they are uncertain with respect to wholesomeness, unwholesomeness, etc. Therefore, these six categories have such differences. The Yogacarabhumi-shastra combines them into five, because afflictions and secondary afflictions are both defiled dharmas. The five differences are distinguished by the 'four alls'. The 'four alls' refer to 'all nature' and 'simultaneous occurrence'. Among the five, the pervasive (Sarvatraga) possesses all four 'alls'. The object-specific (Visesa) only has the first two 'alls'. The wholesome (Kushala) only has one, which is 'all grounds'. The defiled (Klista) has none of the four. The indeterminate (Aniyata) only has one, which is 'all nature'. Thus, these five categories have differences. However, although various treatises explain these six categories of mental factors (Caitasikas), they are not complete. Only the explanation in the Vijnaptimatrata-siddhi-shastra is the most complete and clear. The following text will carefully follow the explanation in the Vijnaptimatrata-siddhi-shastra.
Treatise: The five pervasives (Sarvatraga) are: 1. Attention (Manasikara), 2. Contact (Sparsha), 3. Feeling (Vedana), 4. Perception (Samjna), 5. Volition (Chetana). Commentary: Next, they are listed separately according to category. Among them, the six categories are divided into six types. This is the first aspect of the pervasive. Attention (Manasikara) refers to the nature of being able to alert the mind, with the function of leading the mind towards the object. It means that this alertness can trigger the corresponding seed of the mind, leading it towards the object, hence it is called attention. Although attention can also cause mental factors to arise, because the mind is primary, it is only said to lead the mind. 'Making' means to strike or initiate. 'Attention' is the mind-king. Because it is the action of the mind, it is an appositional explanation. Contact (Sparsha) refers to the combination of root, object, and consciousness, differentiating and transforming, causing the mind and mental factors to touch the object, with feeling, perception, volition, etc., as its basis. It means that root, object, and consciousness are mutually compliant, hence it is called the 'three harmonies'. Contact relies on them to arise, causing them to harmonize, hence it is said to be theirs. At the time of the three harmonies, all have the function of accommodating the arising of mental factors, called transformation. Contact arises because of them, hence it is called differentiation. Harmonizing all minds and mental factors, causing them to touch the object together, this is the nature of contact. Because it seems to be able to accommodate the arising of mental factors, it takes feeling, etc., as its basis. Feeling (Vedana) refers to the nature of receiving the aspects of pleasant, unpleasant, and neutral objects, with the function of generating love. It can generate desires for union, separation, and neither. Perception (Samjna) refers to the nature of taking images of objects, with the function of establishing various names and words. It means that it is necessary to establish the boundaries and aspects of the object in order to subsequently generate various names and words. Volition (Chetana)
謂令心造作為性。于善惡等役心為業。謂能取境正因等相。驅役自心令造善等。無心起時無此俱五。故說此五名為遍行。遍通一切心中行故。小乘論名通大地法。
論。別境五者一欲二勝解三念四三摩地五慧 開曰。此列別境也。所緣境事多分不同。於六位中次初說故。所言欲者。于所樂境希望為性。勤依為業。所樂境者謂欲觀境。於一切事欲觀察者。有希望故方有欲生。若不欲觀隨因勢力任運緣者。全無慾故。由斯故說欲非遍行。若善法欲能發正勤。由彼助成一切善事。故論說此勤依為業。言勝解者。于決定境印持為性。不可引轉以為其業。為邪正等教理證力于所取境審決印持。由此異緣不可引轉故。猶預境勝解全無。非審決心亦無勝解。由斯勝解亦非遍行。所言念者。于曾習境令心明記不忘為性。定依為業。謂數憶持曾所受境。令不忘失能引定故。于曾未受體類境中全不起念。設曾所受不能明記。念亦不生。故念必非遍行所攝。三摩地者。此名等持。謂即是定於所觀境平等持心。令心專注不散為性。智依為業。謂觀德失俱非境中由定令心專注不散。依斯便有抉擇智生。若不繫心專注境位。便無定起故非遍行。所言慧者。于所觀境簡擇為性。斷疑為業。謂觀德失俱非境中由慧推求得決定故。于非觀境愚昧心中
【現代漢語翻譯】 現代漢語譯本： 遍行五蘊是指以令心造作為其性質。對於善惡等，役使心為其作用。也就是說，能夠獲取境的正因等相，驅使自己的心去造作善等。當無心生起時，這五種遍行蘊都不會同時存在。因此說這五種名為遍行，是因為它們普遍通行於一切心中。小乘論中稱其為通大地法。
論：別境五者，一欲（chanda，希望），二勝解（adhimoksha，確認），三念（smriti，記憶），四三摩地（samadhi，禪定），五慧（prajna，智慧）。 開示說：這是列舉別境。所緣的境和事大多不同，所以在六位中首先說。所說的『欲』，是以對於所喜愛的境產生希望為其性質，以勤奮為所依。所喜愛的境是指想要觀察的境。對於一切事物，想要觀察的人，因為有希望，所以才會有欲生起。如果不想要觀察，隨著因緣勢力任運緣取，那就完全沒有欲。因此說欲不是遍行。如果是善法欲，能夠引發正勤，由於它的幫助，成就一切善事，所以論中說勤奮是它的作用。 所說的『勝解』，是以對於決定的境產生印持為其性質，不可被引轉是它的作用。對於邪正等教理的證據力量，對於所取的境審慎地決定和印持。因此，其他的因緣不能夠引轉它。在猶豫不決的境中，勝解完全沒有。沒有審慎的決心，也沒有勝解。因此，勝解也不是遍行。 所說的『念』，是以對於曾經習過的境，使心明記不忘為其性質，以禪定為所依。也就是說，數數憶持曾經領受過的境，使之不忘失，能夠引生禪定。對於曾經沒有領受過的體類境中，完全不會生起念。即使曾經領受過，如果不能夠清楚地記住，念也不會生起。所以念必定不是遍行所攝。 三摩地，這名字叫做等持，也就是定，對於所觀察的境平等地持心，使心專注不散亂為其性質，以智慧為所依。也就是說，在觀察功德和過失，以及既非功德也非過失的境中，由於禪定使心專注不散亂。依靠這個，便會有抉擇的智慧生起。如果不繫心專注在境上，就沒有禪定生起，所以不是遍行。 所說的『慧』，是以對於所觀察的境進行簡擇為其性質，以斷除疑惑為其作用。也就是說，在觀察功德和過失，以及既非功德也非過失的境中，由於智慧的推求而得到決定。對於非觀察的境，在愚昧的心中
【English Translation】 English version: 'Pervasive Five' means taking the mind's creation as its nature. Regarding good and evil, it takes employing the mind as its function. That is, it can grasp the characteristics of the causes of objects, driving one's own mind to create good, etc. When no mind arises, these five pervasive elements do not exist simultaneously. Therefore, these five are called 'pervasive' because they universally operate in all minds. In the Hinayana treatises, they are called 'universal great earth dharmas'.
Treatise: The five 'Specific Objects' are: 1. Desire (chanda, aspiration), 2. Confirmation (adhimoksha, conviction), 3. Memory (smriti, mindfulness), 4. Concentration (samadhi, meditative absorption), 5. Wisdom (prajna, discernment). Explanation: This lists the 'Specific Objects'. The objects and matters that are cognized are mostly different, so they are discussed first among the six categories. 'Desire' means taking the hope for a desired object as its nature, and diligence as its support. A desired object refers to an object one wishes to observe. For all things, those who wish to observe them have desire arising because they have hope. If one does not wish to observe, and casually engages with objects according to the power of conditions, then there is no desire at all. Therefore, it is said that desire is not pervasive. If it is a desire for good dharmas, it can initiate right diligence. Because of its assistance, all good deeds are accomplished, so the treatise says that diligence is its function. 'Confirmation' means taking the firm grasp of a determined object as its nature, and being unchangeable as its function. Regarding the evidence of teachings and principles, such as right and wrong, it carefully determines and confirms the object taken. Therefore, other conditions cannot change it. In a state of hesitation, there is no confirmation at all. Without a careful determination, there is also no confirmation. Therefore, confirmation is also not pervasive. 'Memory' means taking the clear recollection of a previously learned object as its nature, and meditative absorption as its support. That is, repeatedly recalling previously experienced objects, so that they are not forgotten, which can lead to meditative absorption. In objects of a type that have never been experienced, memory does not arise at all. Even if it has been experienced, if one cannot clearly remember it, memory will also not arise. Therefore, memory is definitely not included among the pervasive elements. Samadhi, this name is called 'equanimity holding', which is concentration. It means equally holding the mind on the object being observed, making the mind focused and undistracted as its nature, and wisdom as its support. That is, in observing merits and faults, as well as objects that are neither merits nor faults, concentration makes the mind focused and undistracted. Relying on this, discerning wisdom arises. If one does not focus the mind on the object, there is no arising of concentration, so it is not pervasive. 'Wisdom' means taking the discernment of the object being observed as its nature, and cutting off doubt as its function. That is, in observing merits and faults, as well as objects that are neither merits nor faults, one obtains a determination through the investigation of wisdom. Regarding non-observational objects, in an ignorant mind,
無簡擇故非遍行攝。而小乘論同前遍行名通大地。遍諸心者未達理故。如唯識破。然此五種或各別起。謂依所樂唯起一欲。乃至所觀唯起定慧。或互相資隨應俱起。謂于所樂決定曾習所觀境中。起欲勝解念定慧中二三四五。或有心位五皆不起。如非四境率爾墮心二皆與五受相應。于苦憂事欲出離故。于喜樂事欲和合故。于平等事亦希望故。余相應義準此說之。此五復依性界地等。諸餘門義如理應思。
論。善十一者一信二慚三愧四無貪五無瞋六無癡七精進八輕安九不放逸十行舍十一不害 開曰。此顯善位十一心所。唯善心俱名善心所。故信慚等定有十一。所言信者。于實德能深忍樂欲心凈為性。對治不信樂善為業。然信差別略有三種。一信有實。謂于諸法實事理中深信忍故。二信有德。謂於三寶真凈德中深信樂故。三信有能。謂於一切世出世善深信有力能得能成起希望故。由斯對治不信。彼心愛樂證修世出世善。忍謂勝解即是信因。樂欲謂欲即是信果。此性澄清能凈心等。以心勝故立心凈名。如水清珠能清濁水。慚等雖善非凈為相。此凈為相無濫彼失。又諸染法各別有相。唯有不信自相渾濁。復能渾濁余心心所。如極穢物自穢穢他。信正翻彼故凈為相。所言慚者。依自法力崇重賢善為性。對治無慚止息惡行為業
【現代漢語翻譯】 現代漢語譯本 無簡擇的緣故，所以不是遍行心所所攝。而小乘論典中，與前面所說的遍行心所名稱相同，認為其通於大地（一切心識生起之處）。遍及諸心，是因為沒有通達真理的緣故，如同唯識宗所破斥的那樣。然而這五種心所（欲、勝解、念、定、慧）有時各自單獨生起。例如，根據所喜愛的事物，只生起一種欲心所；乃至對於所觀察的事物，只生起定和慧。或者互相資助，根據情況一起生起。例如，對於所喜愛、決定、曾經習慣、所觀察的境，生起欲、勝解、念、定、慧中的二、三、四、五種。或者在某些心識狀態下，這五種心所都不生起。例如，在非四境（苦、樂、喜、憂）的率爾墮心（最初一剎那的心識）中，二受（舍受、平等受）都與五受相應。對於痛苦憂愁的事情，因為想要出離的緣故；對於喜悅快樂的事情，因為想要和合的緣故；對於平等的事情，也同樣希望的緣故。其餘相應的意義，可以依此類推。這五種心所又依據自性、界、地等，以及其他方面的意義，應當如理思維。
論：善十一者：一、信（śraddhā），二、慚（hrī），三、愧（apatrāpya），四、無貪（alobha），五、無瞋（adveṣa），六、無癡（amoha），七、精進（vīrya），八、輕安（praśrabdhi），九、不放逸（apramāda），十、行舍（upekṣā），十一、不害（avihiṃsā）。 開曰：這顯示了善位中的十一種心所。只有與善心同時生起的心所才稱為善心所。所以信、慚等必定有十一種。所說的信，對於真實、功德、能力深刻地信忍和喜愛，以心清凈為自性，對治不信，以喜愛善法為作用。然而信的差別略有三種：一、信有實，即對於諸法的真實事理深刻信忍；二、信有德，即對於三寶（triratna）的真實清凈功德深刻信樂；三、信有能，即對於一切世間和出世間的善法深刻相信有力量能夠得到和成就，從而生起希望。因此，信能對治不信，使心愛樂證得和修習世間和出世間的善法。忍就是勝解，是信的原因；樂欲就是欲，是信的結果。此信的自性澄清，能夠清凈心等。因為心的作用殊勝，所以立名為心凈。如同清水珠能夠澄清濁水。慚等雖然是善法，但不是以清凈為相。此信以清凈為相，不會與彼（慚等）混淆。而且各種染污法各有不同的相狀，只有不信的自相是渾濁的，並且能夠渾濁其他的心和心所。如同極穢之物，自身污穢，也能污穢其他事物。信正好相反，所以以清凈為相。所說的慚，依靠自身和法的力量，崇尚尊重賢善，以此為自性，對治無慚，以止息惡行為作用。
【English Translation】 English version Because there is no selection, it is not included in the pervasive mental factors. However, in the Hinayana treatises, the name 'pervasive' is the same as before, considering it to be common to all 'Great Earths' (all places where consciousness arises). Pervading all minds is due to not understanding the truth, as refuted by the Vijnanavada school. However, these five mental factors (desire, ascertainment, mindfulness, concentration, wisdom) sometimes arise separately. For example, based on what is liked, only one desire arises; even to the point that for what is observed, only concentration and wisdom arise. Or they may mutually support each other, arising together as appropriate. For example, regarding what is liked, determined, previously habituated, and observed, two, three, four, or five of desire, ascertainment, mindfulness, concentration, and wisdom may arise. Or in some states of mind, none of these five arise. For example, in the initial moment of consciousness that is not one of the four objects (suffering, pleasure, joy, sorrow), the two feelings (neutral feeling, equanimity) are both associated with the five senses. Regarding painful and sorrowful matters, it is because there is a desire to escape; regarding joyful and pleasant matters, it is because there is a desire to unite; regarding neutral matters, there is also hope. The meaning of other associations can be inferred accordingly. These five also depend on nature, realm, ground, etc., and other aspects of meaning should be considered as appropriate.
Treatise: The eleven virtuous mental factors are: 1. Faith (śraddhā), 2. Shame (hrī), 3. Embarrassment (apatrāpya), 4. Non-attachment (alobha), 5. Non-hatred (adveṣa), 6. Non-ignorance (amoha), 7. Diligence (vīrya), 8. Pliancy (praśrabdhi), 9. Non-carelessness (apramāda), 10. Equanimity (upekṣā), 11. Non-harming (avihiṃsā). Commentary: This reveals the eleven mental factors in the virtuous state. Only mental factors that arise simultaneously with a virtuous mind are called virtuous mental factors. Therefore, faith, shame, etc., must be eleven in number. What is called 'faith' is a deep acceptance and desire for what is real, virtuous, and capable, with purity of mind as its nature, counteracting disbelief, and taking delight in virtue as its function. However, there are roughly three kinds of faith: 1. Faith in reality, which is a deep acceptance of the real facts and principles of all things; 2. Faith in virtue, which is a deep delight in the true and pure virtues of the Three Jewels (triratna); 3. Faith in capability, which is a deep belief that all worldly and transcendental virtues have the power to be attained and accomplished, thereby giving rise to hope. Therefore, faith counteracts disbelief, causing the mind to love attaining and practicing worldly and transcendental virtues. Acceptance is ascertainment, which is the cause of faith; desire is desire, which is the result of faith. The nature of faith is clear and able to purify the mind, etc. Because the function of the mind is superior, it is named 'purity of mind'. Just as a clear water bead can purify muddy water. Although shame, etc., are virtuous, they do not have purity as their characteristic. This faith has purity as its characteristic and will not be confused with them (shame, etc.). Moreover, various defiled dharmas each have different characteristics, but only disbelief has a turbid nature and can also turbid other minds and mental factors. Just as extremely filthy things are themselves filthy and can also defile other things. Faith is the opposite, so it has purity as its characteristic. What is called 'shame' relies on the power of oneself and the Dharma, respecting and valuing the virtuous, taking this as its nature, counteracting shamelessness, and taking stopping evil actions as its function.
。謂依自法尊貴增上。崇重賢善羞恥過惡。對治無慚息諸惡行。所言愧者。依世間力輕拒暴惡為性。對治無愧止息惡行為業。謂依世間訶厭增上。輕拒暴惡羞恥過罪。對治無愧止息惡行。羞恥過惡是二通相。以慚與愧皆羞恥故。崇重輕拒是二別相。依慚與愧各別起故。善心起時隨緣何境皆有崇重善及輕拒惡義。故慚與愧俱遍善心。言無貪者。于有有具無著為性。對治貪著作善為業。言無瞋者。于苦苦具無恚為性。對治瞋恚作善為業。善心起時。隨緣何境皆于有等無著無恚。觀有等立非要緣彼。如前慚愧觀善惡立。故此二種俱遍善心。言無癡者。于諸理事明解為性。對治無愚癡作善為業。有說愚癡以慧為性。不遇癡者即有慧故。故俱舍論不立無癡。是通大地慧數攝故。故善大地唯說十種。有說無癡別有自性。非慧為體。正對無明。如無貪嗔善根攝故。言精進者。于善惡品修斷事中勇捍為性。對治懈怠滿善為業。勇表勝進簡諸染法。捍表精淳簡凈無記。即顯精進唯善性攝。此相差別略有五種。所謂被甲加行無下無退無足。以初發心長時無間殷重無餘修差別故。言輕安者。遠離粗重調暢身心堪任為性。對治惛沈轉依為業。謂此伏除能障定法。令所依止轉安適故。故此輕安唯在定地。調暢身心餘位無故。故唯此一不遍善心。除
【現代漢語翻譯】 現代漢語譯本：所謂依靠自身法則的尊貴增上，崇尚尊重賢能善良，對過錯感到羞恥，以此來對治無慚，止息各種惡行。所說的『愧』，是指依靠世間的力量，輕視拒絕粗暴邪惡為特性，對治無愧，止息惡行為作用。也就是依靠世間的訶責厭惡而增上，輕視拒絕粗暴邪惡，對過錯罪行感到羞恥，以此來對治無愧，止息惡行。羞恥過錯是慚和愧的共同之處，因為慚和愧都會感到羞恥。崇尚尊重和輕視拒絕是慚和愧的區別之處，因為慚和愧是各自產生的。善心生起時，無論緣於何種境界，都具有崇尚尊重善良和輕視拒絕邪惡的含義。因此，慚和愧都普遍存在於善心中。所說的『無貪』，是指對於存在（有）和存在的工具（有具）沒有執著為特性，對治貪婪執著，以行善為作用。所說的『無瞋』，是指對於痛苦（苦）和痛苦的工具（苦具）沒有怨恨為特性，對治瞋恚，以行善為作用。善心生起時，無論緣於何種境界，都對存在等沒有執著和怨恨。觀察存在等而建立，並非一定要緣於它們，如同之前的慚愧是觀察善惡而建立一樣。因此，這兩種（無貪、無瞋）都普遍存在於善心中。所說的『無癡』，是指對於各種事理明白瞭解為特性，對治愚癡，以行善為作用。有人說，愚癡以智慧為特性，沒有遇到愚癡就是有智慧。因此，《俱舍論》不設立無癡，因為它屬於普遍的大地法，被智慧所包含。所以，善的大地法只說十種。有人說，無癡有其自身的體性，不是以智慧為體，而是直接對治無明，如同無貪、無瞋屬於善根一樣。所說的『精進』，是指在修習斷除善惡品時，勇猛果敢為特性，對治懈怠，以圓滿善行為作用。『勇』表示勝過前進，簡別各種染污法；『捍』表示精純不雜，簡別清凈無記法。這表明精進只屬於善的範疇。這種相的差別略有五種，即所謂被甲精進、加行精進、無下精進、無退精進、無足精進。這是因為最初發心時，長時間不間斷，慇勤鄭重，沒有剩餘地修習的差別。所說的『輕安』，是指遠離粗重，調和暢適身心，具有堪能性為特性，對治惛沉，以轉依為作用。這是說，輕安能夠伏除障礙禪定的法，使所依賴的身體和心意轉為安適。因此，這種輕安只存在於禪定之地，因為在其他狀態下沒有調和暢適身心。所以，只有輕安不普遍存在於所有善心中，除了……
【English Translation】 English version: It is said that relying on the dignity and superiority of one's own Dharma, one respects and values the virtuous and good, and feels ashamed of faults and evils. This is to counteract shamelessness and cease all evil deeds. 'Shame' refers to the characteristic of relying on the power of the world to despise and reject violence and evil, counteracting shamelessness, and ceasing evil deeds as its function. That is, relying on the world's condemnation and aversion to increase, despising and rejecting violence and evil, and feeling ashamed of faults and sins, thereby counteracting shamelessness and ceasing evil deeds. Being ashamed of faults is a common aspect of both hri (慚) and apatrapya (愧), because both involve shame. Respecting and despising are distinct aspects of the two, because hri and apatrapya arise separately. When a wholesome mind arises, it has the meaning of respecting goodness and despising evil, regardless of the object it is related to. Therefore, both hri and apatrapya are pervasive in wholesome minds. 'Non-attachment' (alobha) refers to the characteristic of being without attachment to existence (bhava) and the tools of existence (bhava-vastu), counteracting greed and attachment, and taking virtuous action as its function. 'Non-hatred' (advesha) refers to the characteristic of being without hatred towards suffering (duhkha) and the tools of suffering (duhkha-vastu), counteracting hatred, and taking virtuous action as its function. When a wholesome mind arises, it is without attachment and hatred towards existence, etc., regardless of the object it is related to. It is established by observing existence, etc., and does not necessarily rely on them, just as hri and apatrapya are established by observing good and evil. Therefore, these two (alobha and advesha) are both pervasive in wholesome minds. 'Non-delusion' (amoha) refers to the characteristic of clear understanding of various matters and principles, counteracting ignorance, and taking virtuous action as its function. Some say that ignorance has wisdom as its characteristic, and that when one does not encounter ignorance, one has wisdom. Therefore, the Abhidharmakosha does not establish non-delusion, because it belongs to the universal great mental factors and is included in wisdom. Therefore, only ten wholesome great mental factors are mentioned. Some say that non-delusion has its own distinct nature and is not based on wisdom, but directly counteracts ignorance, just as non-greed and non-hatred belong to the roots of goodness. 'Diligence' (virya) refers to the characteristic of courage and vigor in the practice of abandoning and cultivating wholesome and unwholesome qualities, counteracting laziness, and taking the fulfillment of goodness as its function. 'Courage' indicates surpassing progress, distinguishing various defiled dharmas; 'vigor' indicates purity and unmixedness, distinguishing pure and neutral dharmas. This shows that diligence belongs only to the category of goodness. The differences in this aspect are roughly five types, namely, armored diligence, applying diligence, undiminished diligence, unretreating diligence, and insatiable diligence. This is because of the differences in initially generating the mind, continuously and uninterruptedly, earnestly and respectfully, and without reservation cultivating. 'Tranquility' (prashrabdhi) refers to the characteristic of being free from coarseness, harmonizing and refreshing the body and mind, and having fitness, counteracting lethargy, and taking transformation as its function. This means that tranquility can subdue the dharmas that obstruct samadhi, causing the body and mind on which it relies to become comfortable. Therefore, this tranquility exists only in the realm of samadhi, because there is no harmonizing and refreshing of the body and mind in other states. Therefore, only tranquility is not pervasive in all wholesome minds, except...
此餘十遍善心起。不放逸者。精進三根于所斷修防修為性。對治放逸成滿一切世出世間善事為等。謂即四法于斷修事皆能防修名不放逸。非別有體。無異相故。于防惡事修善事中。離四功能無別用故。言行舍者。精進三根令心平等正直無功用住為性。對治掉舉靜住為業。平等正直無功用住初中后位辯舍差別。由不放逸先除雜染。舍后令心寂靜而住。此無別體如不放逸。離彼四法無相用故。能令寂靜即四法故。所令寂靜即心等故。言不害者。于諸有情不為損惱無嗔為性。能對治害悲愍為業。謂即無嗔。于有情所不為損惱假名不害。無嗔翻對斷物命嗔。不害正違損惱物害。無嗔與樂。不害拔苦。是謂此二粗相差別。理實無嗔實有自體。不害依彼一分假立。為顯慈悲二相別故。利樂有情彼二勝故。別立不害假實雙明。故十一善後三是假。前八實有。相用別故。若爾欣厭不慢不疑不憍誑等應非善法。答。雖皆善收而無別體。相用別者便別立之。余善不然。不應為例。又諸染法遍六識者勝。故翻之別立善法。慢等忿等唯意識俱。害雖亦然而數現起損惱他故。障無上乘勝因悲故。爲了知彼增上過失翻立不害。失念散亂及不正知。翻 別境善中不說。染凈相翻凈寧少染。凈勝染劣少敵多故。又解。理通說多同體。述情事局隨相分多。
故於染凈不應齊責。十與五受皆得相應。一除憂苦。所謂輕安。有逼迫受無調暢故。此與別境皆得相應。信等欲等不相違故。輕安非欲。余通三界。皆學等三非見所斷。說唯修斷非所斷故。余門分別如應理思。
論。根本煩惱六者一貪二嗔三癡四慢五疑六不正見 開曰。此顯六種根本煩惱。以此六種自性尤重。煩擾惱亂有情身心。能生忿等諸隨煩惱。是故名為根本煩惱。俱舍論說為大煩惱地法。唯癡一種與此論同。餘五是此大隨惑中。放逸懈怠不信惛掉。以遍染心煩雜熱惱。是故名為大煩惱法。貪嗔慢疑不定中攝。惡見是慧不別立故。是大小乘宗義差別。所言貪者。于有有具染著為性。能障無貪生苦為業。謂由愛力取蘊生故。所言嗔者。于苦苦具染憎恚為性。能障無嗔不安惡行所依為業。謂嗔必令身心熱惱。起諸惡業不善性故。所言癡者。于諸理事述闇為性。能障無癡一切雜染所依為業。謂由無明起疑邪定貪等煩惱隨煩惱業能招後生雜染法故。所言慢者。恃己於他高舉為性。能障不慢生苦為業。謂若有慢于德有德心不謙下。由此生死輪轉無窮受諸苦故。此慢差別有七九種。謂於三品我德處生。所言疑者。于諸諦理猶豫為性。能障不疑善品為業。謂由疑故令慧不決懷。猶豫心善不生故。不正見者。于諸諦理顛倒推
【現代漢語翻譯】 因此，不應該對染污和清凈一概而論。十種受和五種受都能相應。其中一種是消除憂愁痛苦，也就是所謂的輕安（Prasrabdhi，一種身心輕快安適的狀態）。因為有逼迫的感受而沒有調和暢適，所以輕安與別境心所都能相應。因為信（Śrāddha，對真理的信心）、欲（Chanda，希望和意願）等不相違背的緣故，輕安不是欲。其餘的受通於三界（Trailokya，欲界、色界、無色界）。皆學等三（戒、定、慧）不是見所斷（Darśana-prahātavya，通過見道斷除的煩惱），因為說是唯有修所斷（Bhāvanā-prahātavya，通過修道斷除的煩惱），不是見所斷的緣故。其餘方面的分別，應當如理作意（Manasikara，如理思維）。
論：根本煩惱有六種：一、貪（Rāga，貪慾），二、嗔（Dveṣa，嗔恨），三、癡（Moha，愚癡），四、慢（Māna，傲慢），五、疑（Vicikitsa，懷疑），六、不正見（Mithyā-dṛṣṭi，錯誤的見解）。 開曰：這顯示了六種根本煩惱。因為這六種煩惱的自性尤其嚴重，煩擾惱亂有情的身心，能夠產生忿（Krodha，憤怒）等各種隨煩惱（Upakleśa，次要的煩惱）。所以稱為根本煩惱。《俱舍論》（Abhidharmakośa，一部重要的佛教論著）說為大煩惱地法。只有癡（Moha，愚癡）這一種與此論相同。其餘五種是此論中的大隨惑，即放逸（Pramāda，放縱）、懈怠（Kausīdya，懶惰）、不信（Āśrāddhya，不信任）、惛沉（Styāna，精神萎靡）、掉舉（Auddhatya，精神散亂）。因為普遍染污心識，煩雜熱惱，所以稱為大煩惱法。貪（Rāga，貪慾）、嗔（Dveṣa，嗔恨）、慢（Māna，傲慢）、疑（Vicikitsa，懷疑）屬於不定法（Aniyata，不確定的心理狀態）中所攝。惡見（Dṛṣṭi，錯誤的見解）是慧（Prajñā，智慧），不另外設立。這是大小乘（Mahāyāna and Hinayana，大乘佛教和小乘佛教）宗義的差別。 所說的貪（Rāga，貪慾），以對於有（Bhava，存在）和有具（Bhava-sambhāra，存在的工具）的染著為自性，能夠障礙無貪（Alopa，不貪），以產生痛苦為作用。意思是由於愛的力量而取蘊（Skandha，構成個體的要素）而產生。 所說的嗔（Dveṣa，嗔恨），以對於苦（Duhkha，痛苦）和苦具（Duhkha-sambhāra，痛苦的工具）的染污憎恨為自性，能夠障礙無嗔（Adveṣa，不嗔），以不安和惡行為所依為作用。意思是嗔恨必定使身心熱惱，產生各種惡業（Karma，行為），是不善的性質。 所說的癡（Moha，愚癡），以對於各種事理的矇昧為自性，能夠障礙無癡（Amoha，不癡），以一切雜染為所依為作用。意思是由於無明（Avidyā，無知）而產生疑（Vicikitsa，懷疑）、邪定（Mithyā-samādhi，錯誤的禪定）、貪（Rāga，貪慾）等煩惱和隨煩惱，以及業（Karma，行為），能夠招感後世的雜染法。 所說的慢（Māna，傲慢），以依仗自己而對他人高舉為自性，能夠障礙不慢（Amāna，不傲慢），以產生痛苦為作用。意思是如果有人有慢，對於有德和有德之人，內心不謙虛低下，由此生死輪迴（Saṃsāra，生死輪迴）無窮無盡，遭受各種痛苦。 此慢的差別有七種或九種，意思是在三品（上、中、下）的我（Atman，自我）和德（Guna，功德）之處產生。 所說的疑（Vicikitsa，懷疑），以對於各種諦理（Satya，真理）的猶豫為自性，能夠障礙不疑（Avicikitsa，不懷疑）的善品為作用。意思是由於懷疑的緣故，使智慧不能決斷，懷著猶豫，善心不生。 不正見（Mithyā-dṛṣṭi，錯誤的見解），以對於各種諦理的顛倒推求。
【English Translation】 Therefore, one should not equally blame defilement and purity. The ten types of feeling and the five types of feeling can all be compatible. One of them is the elimination of sorrow and suffering, which is called Prasrabdhi (ease; a state of lightness and comfort of body and mind). Because there is a feeling of pressure without harmony and ease, Prasrabdhi can be compatible with the mental factor of Visesa (distinctive cognition). Because Śrāddha (faith), Chanda (desire), etc., are not contradictory, Prasrabdhi is not desire. The remaining feelings are common to the three realms (Trailokya: Desire Realm, Form Realm, Formless Realm). The three trainings (Śīla, Samādhi, Prajñā: discipline, concentration, and wisdom) are not abandoned by seeing (Darśana-prahātavya: afflictions abandoned through the path of seeing), because it is said that they are only abandoned by cultivation (Bhāvanā-prahātavya: afflictions abandoned through the path of cultivation), not abandoned by seeing. The distinctions in other aspects should be contemplated appropriately (Manasikara: appropriate reflection).
Treatise: There are six fundamental afflictions: 1. Rāga (greed), 2. Dveṣa (hatred), 3. Moha (delusion), 4. Māna (pride), 5. Vicikitsa (doubt), 6. Mithyā-dṛṣṭi (wrong view). Explanation: This reveals the six fundamental afflictions. Because the nature of these six is particularly severe, disturbing and troubling the body and mind of sentient beings, they can generate Krodha (anger) and other secondary afflictions (Upakleśa). Therefore, they are called fundamental afflictions. The Abhidharmakośa (a major Buddhist treatise) says they are the great affliction-ground dharmas. Only Moha (delusion) is the same as in this treatise. The other five are the great secondary afflictions in this treatise, namely Pramāda (negligence), Kausīdya (laziness), Āśrāddhya (lack of faith), Styāna (lethargy), and Auddhatya (agitation). Because they universally defile the mind, causing confusion and distress, they are called great affliction dharmas. Rāga (greed), Dveṣa (hatred), Māna (pride), and Vicikitsa (doubt) are included in the indeterminate (Aniyata) category. Dṛṣṭi (wrong view) is wisdom (Prajñā), and is not separately established. This is the difference between the doctrines of Mahāyāna and Hinayana (Greater and Lesser Vehicles). What is called Rāga (greed) has the nature of attachment to existence (Bhava) and the tools of existence (Bhava-sambhāra), and can obstruct non-greed (Alopa), with the function of generating suffering. This means that it arises from the power of love taking hold of the aggregates (Skandha: the elements that constitute an individual). What is called Dveṣa (hatred) has the nature of defiled hatred towards suffering (Duhkha) and the tools of suffering (Duhkha-sambhāra), and can obstruct non-hatred (Adveṣa), with the function of being the basis of unease and evil actions. This means that hatred inevitably causes the body and mind to be distressed, generating various evil actions (Karma), which are of an unwholesome nature. What is called Moha (delusion) has the nature of obscuring various matters and principles, and can obstruct non-delusion (Amoha), with the function of being the basis of all defilements. This means that due to ignorance (Avidyā), doubt (Vicikitsa), wrong concentration (Mithyā-samādhi), greed (Rāga), and other afflictions and secondary afflictions arise, as well as actions (Karma), which can attract defiled dharmas in future lives. What is called Māna (pride) has the nature of exalting oneself over others, and can obstruct non-pride (Amāna), with the function of generating suffering. This means that if someone has pride, they are not humble towards those with virtue and those who are virtuous, and thus the cycle of birth and death (Saṃsāra) is endless, and they suffer various pains. The distinctions of this pride are seven or nine types, meaning they arise in the three grades (superior, middle, inferior) of self (Atman) and virtue (Guna). What is called Vicikitsa (doubt) has the nature of hesitation regarding various truths (Satya), and can obstruct the wholesome quality of non-doubt (Avicikitsa), with the function of preventing the arising of good qualities. This means that due to doubt, wisdom cannot make decisions, and with hesitation, wholesome thoughts do not arise. Mithyā-dṛṣṭi (wrong view) has the nature of inverted speculation regarding various truths.
度染慧為性。能障善見招苦為業。謂惡見者多受苦故。此見行相差別有五。一薩迦耶見。謂於五取蘊執我我所。一切見趣所依為業。此見差別有二十句六十五等。分別起攝。二邊執見。謂即于彼隨執斷常障處中行出離為業。此見差別。諸見趣中。有執前際四遍常論。四一分常論。及計后際有想十六。無想俱非各有八論。七斷滅等。分別起攝。三邪見。謂謗因果作用實事。及非四見諸餘邪執。如增上緣名義遍故。此見差別。諸見趣中。有執前際二無因論。四有邊等不死憍亂。及計后際五現涅槃。或計自在世主釋梵及余物類常恒不易。或計自在等是一切物因。或有橫計諸邪解脫。或有妄執非道為道。諸餘如是等皆邪見攝。四見取。謂于諸見及所依蘊。執為最勝能得清凈。一切斗諍所依為業。五戒禁取。謂于隨順諸見戒禁及所依蘊。執為最勝能得清凈。無利勤苦所依為業。如是總別十煩惱中。貪與嗔疑定不俱起。愛憎二境必不同故。于境不決無染著故。與慢五見或得相應。所染所恃境可用故。於五見境皆可愛故。嗔與慢疑或得俱起。所蔑所憎境可同故。久思不決便憤發故。與后二見必不相應。執為勝道不憎彼故。與前三見或得相應。于苦樂蘊執身斷常生憎恚故。邪見誹撥無好惡事。嗔或有故慢于定境。疑則不然。故慢與疑無
【現代漢語翻譯】 現代漢語譯本 『度染慧』（Dṛṣṭi-jñāna，染污的智慧）以其本性而言，能夠障礙善見，並招致痛苦作為其作用。也就是說，持有惡見的人往往會遭受痛苦。這種見解在行為模式上的差別有五種： 一、『薩迦耶見』（Satkāya-dṛṣṭi，有身見）。這是指對於五取蘊（pañca-upādānaskandha，色、受、想、行、識）執著于『我』和『我所』。它是一切見解和傾向所依賴的基礎，並以此為作用。這種見解的差別有二十句，可以歸納為六十五種等同的分別而起的見解。 二、『邊執見』（Antagrahadṛṣṭi，邊見）。這是指對於上述的五取蘊，隨之執著于斷滅或常存，以此障礙處於中道而行，並以此為出離之道。這種見解的差別在於，在各種見解和傾向中，有人執著於前際的四種『遍常論』（Śāśvata-vāda，常見論），四種『一分常論』，以及計度后際的有想十六論、無想論和俱非論各有八種，以及七種斷滅論等，這些都是分別而起的見解。 三、『邪見』（Mithyā-dṛṣṭi，不正見）。這是指誹謗因果、作用和真實存在的事物，以及並非上述四種見解的其他邪惡執著，例如增上緣的名義普遍存在。這種見解的差別在於，在各種見解和傾向中，有人執著於前際的兩種『無因論』，四種『有邊等不死憍亂』，以及計度后際的五種『現涅槃』。或者有人認為自在天（Īśvara）、世主（Prajāpati）、釋梵天（Śakra-Brahmā）以及其他事物是常恒不變的。或者有人認為自在天等是一切事物的起因。或者有人橫加臆測各種邪惡的解脫。或者有人錯誤地執著于非正道為正道。諸如此類的其他見解都屬於邪見。 四、『見取』（Dṛṣṭi-parāmarśa，見取見）。這是指對於各種見解以及作為其基礎的蘊，執著於它們是最殊勝的，能夠獲得清凈。這是一切鬥爭和爭論所依賴的基礎，並以此為作用。 五、『戒禁取』（Śīla-vrata-parāmarśa，戒禁取見）。這是指對於隨順各種見解的戒律和禁制，以及作為其基礎的蘊，執著於它們是最殊勝的，能夠獲得清凈。這是無益的勤苦所依賴的基礎，並以此為作用。 在以上總體和分別的十種煩惱中，貪（rāga，貪慾）與嗔（dveṣa，嗔恨）和疑（vicikitsā，懷疑）必定不會同時生起。因為愛和憎的對象必然不同，並且對於對像沒有決斷就不會產生染著。貪可以與慢（māna，傲慢）和五見（pañca-dṛṣṭi，五種邪見）相應，因為所染著和所依仗的對象是可以利用的，並且五見的境界都是可愛的。嗔與慢和疑可以同時生起，因為所輕蔑和所憎恨的對象可以是相同的，並且長時間的思慮不決會導致憤怒爆發。嗔必定不會與后兩種見解（見取和戒禁取）相應，因為執著於它們是殊勝的道路，就不會憎恨它們。嗔可以與前三種見解（薩迦耶見、邊執見和邪見）相應，因為對於痛苦和快樂的蘊，執著于身體的斷滅或常存會產生憎恨。邪見會誹謗，沒有好惡之事，而嗔可能存在，慢對於確定的對象存在，但疑則不然。因此，慢與疑沒有共同的對象。
【English Translation】 English version 『Dṛṣṭi-jñāna』 (Wisdom of Views, defiled wisdom) by its nature, is capable of obstructing good views and causing suffering as its function. That is, those who hold evil views tend to suffer. This view has five differences in its modes of operation: 1. 『Satkāya-dṛṣṭi』 (View of Self, the view of a real self in the aggregates). This refers to the attachment to 『I』 and 『mine』 regarding the five aggregates of clinging (pañca-upādānaskandha, form, feeling, perception, mental formations, and consciousness). It serves as the basis for all views and tendencies, and this is its function. The differences in this view consist of twenty statements, which can be summarized into sixty-five kinds of views that arise from discrimination. 2. 『Antagrahadṛṣṭi』 (View of Extremes, extreme views). This refers to the attachment to either annihilation or permanence regarding the aforementioned five aggregates, thereby obstructing the practice of the Middle Way and taking it as a means of liberation. The differences in this view lie in the fact that among various views and tendencies, some are attached to the four 『Śāśvata-vāda』 (Eternalist views, theories of eternalism) concerning the past, the four 『views of partial permanence』, and the sixteen theories of perception, the eight theories of non-perception, and the eight theories of neither perception nor non-perception regarding the future, as well as the seven annihilationist theories, etc. These are all views that arise from discrimination. 3. 『Mithyā-dṛṣṭi』 (Wrong View, false view). This refers to the slander of cause and effect, actions, and real existence, as well as other evil attachments that are not the aforementioned four views, such as the pervasive existence of the names and meanings of dominant conditions. The differences in this view lie in the fact that among various views and tendencies, some are attached to the two 『theories of causelessness』 concerning the past, the four 『undeadly confused views with boundaries, etc.』, and the five 『present nirvāṇas』 concerning the future. Or some believe that Īśvara (the Lord), Prajāpati (the Lord of Beings), Śakra-Brahmā (Śakra and Brahmā), and other things are constant and unchanging. Or some believe that Īśvara, etc., are the cause of all things. Or some make wild guesses about various evil liberations. Or some mistakenly cling to the wrong path as the right path. Other views of this kind all belong to wrong views. 4. 『Dṛṣṭi-parāmarśa』 (View of Holding Views, holding to views). This refers to the attachment to various views and the aggregates that serve as their basis, believing that they are the most superior and can attain purity. It serves as the basis for all struggles and disputes, and this is its function. 5. 『Śīla-vrata-parāmarśa』 (View of Holding to Precepts and Vows, holding to precepts). This refers to the attachment to precepts and vows that conform to various views, and the aggregates that serve as their basis, believing that they are the most superior and can attain purity. It serves as the basis for unprofitable diligence and hardship. Among the above ten afflictions, both general and specific, greed (rāga, desire) and hatred (dveṣa, aversion) and doubt (vicikitsā, uncertainty) will definitely not arise simultaneously. This is because the objects of love and hate must be different, and attachment will not arise without a decision about the object. Greed can be associated with pride (māna, arrogance) and the five views (pañca-dṛṣṭi, five wrong views), because the objects of attachment and reliance can be utilized, and the realms of the five views are all lovable. Hatred can arise simultaneously with pride and doubt, because the objects of contempt and hatred can be the same, and prolonged indecision can lead to anger. Hatred will definitely not be associated with the latter two views (view of holding views and view of holding to precepts), because clinging to them as superior paths will not lead to hating them. Hatred can be associated with the former three views (view of self, view of extremes, and wrong view), because clinging to the annihilation or permanence of the body in the aggregates of suffering and pleasure will generate hatred. Wrong view slanders and has no good or bad things, while hatred may exist, and pride exists for definite objects, but doubt does not. Therefore, pride and doubt do not have common objects.
相應義。然與五見皆得相應。行相展轉不相違故。疑不審決與見相違故。疑與見定不俱起。五見展轉必不相應。非一心中有多慧故。癡與九種皆得相應。諸煩惱生必由癡故。又由俱生分別異故。性系界地等通局亦殊故。此總別十煩惱中。六通俱生及分不起。任運思察皆得生故。疑后三見唯分別起。要由惡友及邪教力。自審思察方得生故。此二煩惱既通三界。隨通不善無記二性。若欲界系分別起者。唯不善攝。發惡行故。若是偈生髮惡業者。亦不善攝。損自他故。余無記攝。細不障善非極損壞自他處故。上二界者唯無記攝。定力所伏不發惡故。由此故知嗔唯在欲。是不善性損自他故。余通三界。通二性故。生在下地未離下染。上地煩惱不現在前。要得彼地根本定者。能伏下地諸惑不起。彼上地惑容現在前故。生在上地下地諸惑。分別俱生皆容現起。生第四定中有中者。由謗解脫生地獄故。身在上地將下生時。起下潤生俱生愛故。下地煩惱亦緣上地。貪求上地味上定故。既說瞋恚憎嫉滅道。亦應嫉憎離欲地故。總緣諸行執我我所斷常慢者得緣上故。餘五緣上其理極成。上地煩惱亦緣下地。說上生者于下有情恃己勝德而陵彼故。總緣諸行執我我所斷常愛者得緣下故。疑后三見如理應思。若分別者唯見所斷。粗易斷故。若俱生
者唯修所斷。細難斷故。故末那識相應煩惱非見所斷。極微細故。非非所斷。是染污故。見所斷十實俱頓斷。雖迷諦有總別親疏。而真見道總緣諦故。其迷諦相有總別者。總謂十種。皆迷四諦。苦集是彼因依處故。滅道是彼怖畏處故。別謂別迷四諦相起二唯迷苦。八通迷四。身邊二見唯果處起別空非我屬苦諦故。于所迷諦有親疏者。謂疑三見親迷苦理。二取執彼三見戒禁及所依蘊為勝能凈。于自他見及彼眷屬。如次隨應起貪恚慢。相應無智與九同迷。不共無明親迷苦理。疑及邪見親迷集諦等。二取貪等準苦應知。然嗔亦能親迷滅道。由怖畏彼生憎嫉故。迷諦親疏粗相如是。委細統者如唯識明。修所斷者有頓漸斷。隨其三乘根利鈍故。若第六識相應煩惱。一類二乘三界九地一一漸次九品別斷。一類二乘三界九地合為一聚九品別斷。若末那識相應煩惱。與有頂地下下煩惱一時頓斷。最微細故。菩薩要至金剛喻定一剎那中三界九地兼末那惑一時頓斷。此十煩惱要義如是。諸餘門義如論廣明。
論。隨煩惱有二十者。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棹舉十八失念十九不正知二十心亂 開曰。此列第五隨煩惱也。此二十種唯是煩惱分位差別等流性故名
隨煩惱。然此二十類別有三。謂忿等十各別起故名小隨煩惱。俱舍名為小隨煩惱地法。無慚等二遍不善故名中隨煩惱。俱舍名為大不善地法。不信等八遍染心故名大隨煩惱。俱舍無此大隨煩惱。以前五法大煩惱攝。其後三種無別體故。所言忿者。依對現前不饒益境憤發為性。能障不忿執杖為業。為懷忿者多發暴惡身表業故。所言恨者。由忿為先懷惡不捨結怨為性。能障不恨熱惱為業。為結恨者不能含忍恒熱惱故。所言惱者。由忿恨為先追觸暴熱佷戾為性。能障不惱蛆螫為業。謂追往惡觸現違緣心便佷戾多發囂暴兇鄙粗言蛆螫他故。所言覆者。于自作罪恐失利譽隱藏為性。能障不覆悔惱為業。為覆罪者后必悔惱。在因及果不安隱故。所言誑者為獲利譽矯現有德詭詐為性。能障不誑邪命為業。謂矯誑者心懷異謀多現不實邪命事故。所言諂者。為網他故矯設異儀儉曲為性。能障不諂教誨為業。為諂曲者為網冒他曲順時宜矯設方便。為取他意或藏已失不任師友正教誨故。所言矯者。于自盛事染生染著醉傲為性。能障不矯染依為業。謂矯醉者生長一切難染法故。所言害者。于諸有情心無悲愍損壞為性。能障不害逼惱為業。謂有害者逼惱他故。所言嫉者。絢自名利不耐他榮妒忌為性。能障不嫉憂戚為業。謂嫉妒者聞見他榮深懷憂戚
【現代漢語翻譯】 現代漢語譯本 隨煩惱有二十種，可以分為三類：第一類是忿（fèn，憤怒）、恨（hèn，怨恨）等十種，它們各自單獨生起，所以稱為小隨煩惱。《俱舍論》稱之為小隨煩惱地法。第二類是無慚（wú cán，不知羞恥）、無愧（wú kuì，不覺羞恥）這兩種，它們普遍存在於不善心中，所以稱為中隨煩惱。《俱舍論》稱之為大不善地法。第三類是不信（bù xìn，不相信）、懈怠（xiè dài，懈怠）等八種，它們普遍染污心識，所以稱為大隨煩惱。《俱舍論》中沒有大隨煩惱的說法，因為前五種已經被歸入大煩惱，而後三種沒有獨立的自體。 所說的『忿』，是指面對眼前不順意的境界，憤恨勃發，以憤發為特性，能夠阻礙不忿，以執持棍杖為行為表現。懷有忿恨的人常常會表現出粗暴惡劣的身語行為。 所說的『恨』，是由忿為先導，懷藏惡意不肯捨棄，以結下怨仇為特性，能夠阻礙不恨，以產生熱惱為行為表現。結下怨恨的人不能容忍，心中常常感到熱惱。 所說的『惱』，是由忿和恨為先導，追憶並觸及暴烈和乖戾的事情，以乖戾為特性，能夠阻礙不惱，以像蛆蟲叮咬一樣使人痛苦為行為表現。指的是追憶過去的惡事，觸及現在的違逆因緣，內心便會乖戾，常常會發出喧囂暴戾、兇惡鄙俗的粗言惡語，像蛆蟲叮咬一樣傷害他人。 所說的『覆』，是指對於自己所犯的罪過，因為害怕失去利益和名譽而加以隱藏，以隱藏為特性，能夠阻礙不覆，以產生後悔和苦惱為行為表現。掩蓋罪過的人，之後必定會感到後悔和苦惱，因為無論在因上還是在果上，都無法得到安寧。 所說的『誑』，是指爲了獲得利益和名譽，假裝自己具有德行，以詭詐為特性，能夠阻礙不誑，以從事不正當的職業為行為表現。指的是虛偽欺騙的人，心中懷有其他的圖謀，常常會表現出不真實的邪命行為。 所說的『諂』，是指爲了籠絡他人，假裝做出與衆不同的姿態，以諂媚委曲為特性，能夠阻礙不諂，以接受教誨為行為表現。指的是諂媚委曲的人，爲了籠絡和欺騙他人，曲意順從時勢，假裝做出種種方便，爲了獲取他人的歡心，或者隱藏自己的過失，不能接受師長和朋友正直的教誨。 所說的『矯』，是指對於自己的興盛之事，產生染污和執著，以沉醉和傲慢為特性，能夠阻礙不矯，以染污所依為行為表現。指的是沉醉於驕傲自大的人，會滋長一切難以調伏的染污法。 所說的『害』，是指對於一切有情眾生，心中沒有悲憫，以損害為特性，能夠阻礙不害，以逼迫和惱亂為行為表現。指的是有害心的人，會逼迫和惱亂他人。 所說的『嫉』，是指炫耀自己的名利，不能忍受他人的榮耀，以妒忌為特性，能夠阻礙不嫉，以憂愁和悲慼為行為表現。指的是嫉妒他人的人，聽到或看到他人的榮耀，內心會深懷憂愁和悲慼。
【English Translation】 English version The secondary afflictions (隨煩惱, suí fánnǎo) are twenty in number and can be divided into three categories: The first category includes ten such as anger (忿, fèn), resentment (恨, hèn), etc., which arise separately and are therefore called minor secondary afflictions. The Abhidharmakośa calls them dharmas of the minor secondary afflictions ground. The second category includes shamelessness (無慚, wú cán) and lack of embarrassment (無愧, wú kuì), which are pervasive in unwholesome minds and are therefore called intermediate secondary afflictions. The Abhidharmakośa calls them dharmas of the great unwholesome ground. The third category includes eight such as lack of faith (不信, bù xìn), laziness (懈怠, xiè dài), etc., which pervasively defile the mind and are therefore called major secondary afflictions. The Abhidharmakośa does not mention these major secondary afflictions because the first five are included in the major afflictions, and the latter three do not have independent entities. 『Anger』 (忿, fèn) refers to the state of being infuriated when faced with an undesirable situation, with fury as its characteristic. It can hinder non-anger and manifests as wielding a stick. Those who harbor anger often exhibit violent and malicious behavior in their physical and verbal actions. 『Resentment』 (恨, hèn) is preceded by anger, harboring ill will without letting go, with forming grudges as its characteristic. It can hinder non-resentment and manifests as generating torment. Those who hold resentment cannot tolerate and constantly feel tormented. 『Annoyance』 (惱, nǎo) is preceded by anger and resentment, recalling and touching upon violent and perverse matters, with perversity as its characteristic. It can hinder non-annoyance and manifests as causing pain like maggots stinging. It refers to recalling past evils and touching upon present adverse conditions, causing the mind to become perverse, often uttering noisy, violent, fierce, and vulgar coarse language, harming others like maggots stinging. 『Concealment』 (覆, fù) refers to hiding one's own transgressions for fear of losing benefits and reputation, with concealment as its characteristic. It can hinder non-concealment and manifests as generating regret and distress. Those who conceal their transgressions will inevitably feel regret and distress later, because they cannot find peace in either the cause or the effect. 『Deceit』 (誑, kuáng) refers to pretending to have virtues in order to gain benefits and reputation, with deception as its characteristic. It can hinder non-deceit and manifests as engaging in improper occupations. It refers to those who are hypocritical and deceitful, harboring other intentions in their hearts, often exhibiting false and improper conduct. 『Flattery』 (諂, chǎn) refers to pretending to be different in order to win over others, with flattery and obsequiousness as its characteristic. It can hinder non-flattery and manifests as accepting teachings. It refers to those who are flattering and obsequious, bending to the times to win over and deceive others, pretending to offer various conveniences in order to gain the favor of others, or hiding their own faults, unable to accept the upright teachings of teachers and friends. 『Arrogance』 (矯, jiǎo) refers to generating defilement and attachment to one's own prosperity, with intoxication and arrogance as its characteristic. It can hinder non-arrogance and manifests as defiling the basis. It refers to those who are intoxicated with pride and arrogance, fostering all kinds of difficult-to-subdue defilements. 『Harm』 (害, hài) refers to lacking compassion for all sentient beings, with harming as its characteristic. It can hinder non-harm and manifests as oppressing and disturbing. It refers to those with harmful intentions, who will oppress and disturb others. 『Jealousy』 (嫉, jí) refers to flaunting one's own fame and gain, unable to tolerate the glory of others, with jealousy as its characteristic. It can hinder non-jealousy and manifests as sorrow and grief. It refers to those who are jealous of others, feeling deep sorrow and grief when hearing or seeing the glory of others.
不安隱故。所言慳者。耽著財法不能惠舍秘吝為性。能障不慳鄙畜為業。謂慳吝者必多秘澀。畜積財法不能捨故。言無慚者。不顧自法輕拒賢善為性。能障礙慚生長惡行為業。謂于自法無所顧者。輕拒賢善不恥過惡。障慚生長諸惡行故。言無愧者。不顧世間崇重暴惡為性。能障礙愧生長惡行為業。謂於世間無所顧者。崇重暴惡不恥過罪。障愧生長諸惡行故。不恥過惡是二通相。以無慚愧皆不恥故。拒善崇惡是二別相。依無慚愧各別起故。不善心時隨緣何境皆有輕拒善及崇重惡義。故此二種俱遍噁心。言不信者。于實德能不忍樂欲心穢為性。能障凈信惰依為業。謂不信者多懈怠故。不信三相翻信應知。于實德能不忍樂欲。及於餘事邪忍樂欲。是此因果非此自性。言懈怠者。于善惡品修斷事中懶惰為性。能障精進增染為業。謂懈怠者滋長染故。于諸染事而策勸者亦名懈怠。退善法故。于無記事而策勤者。于諸善惡無進退故。是欲勝解非別自性。言放逸者。于染凈品不能防修縱蕩為性。障不放逸增惡損善所依為業。謂中懈怠及貪嗔癡。于染凈品不能防修。總名放逸。無別自性。言惛沈者。令心於境無堪任為性。能障輕安毗缽舍那為業。謂由惛沈自性瞢重。令俱生法無堪任故。此與癡相有差別者。謂癡于境迷闇為性。正障無癡
【現代漢語翻譯】 現代漢語譯本 因為不安穩的緣故。所說的『慳』（吝嗇）是指：貪戀執著于財物和法，不能夠惠施，以秘藏吝惜為特性。能夠障礙不慳吝，以鄙視畜積為作用。意思是慳吝的人必定多數秘藏澀滯，畜積財物和法而不肯施捨的緣故。 所說的『無慚』（不知羞恥）是指：不顧及自身所應遵循的法，輕視拒絕賢良和善行，以此為特性。能夠障礙慚愧心的產生，以增長惡行為作用。意思是對於自身所應遵循的法不顧及的人，輕視拒絕賢良和善行，不以自己的過錯和罪惡為恥，因此會障礙慚愧心的產生，增長各種惡行。 所說的『無愧』（不畏懼世人指責）是指：不顧及世間的道德規範，崇尚重視暴行和惡行，以此為特性。能夠障礙愧心的產生，以增長惡行為作用。意思是對於世間的道德規範不顧及的人，崇尚重視暴行和惡行，不以自己的過錯和罪惡為恥，因此會障礙愧心的產生，增長各種惡行。 不以過錯和罪惡為恥是『無慚』和『無愧』的共同之處。拒絕善行和崇尚惡行是『無慚』和『無愧』的區別之處，因為『無慚』和『無愧』是分別產生的。 在不善心生起的時候，無論因緣於何種境界，都具有輕視拒絕善行以及崇尚重視惡行的含義。因此這兩種（無慚、無愧）都普遍存在於噁心中。 所說的『不信』（不相信）是指：對於真實的功德和能力，不能夠忍受和喜愛，內心污穢，以此為特性。能夠障礙清凈的信心，以依賴懈怠為作用。意思是，不相信的人多數懈怠的緣故。不信的三種相狀，應該反過來理解信。對於真實的功德和能力不能夠忍受和喜愛，以及對於其他事情邪惡的忍受和喜愛，這是不信的因和果，而不是不信的自性。 所說的『懈怠』（懶惰）是指：對於善和惡的修習和斷除，懶惰，以此為特性。能夠障礙精進，以增長染污為作用。意思是，懈怠的人滋長染污的緣故。對於各種染污的事情而努力勸勉，也叫做懈怠，因為退失善法的緣故。對於無記的事情而努力勤奮，因為對於各種善和惡沒有進步和退步，這是欲勝解，而不是別的自性。 所說的『放逸』（放縱）是指：對於染污和清凈的事情，不能夠防護和修習，放縱蕩逸，以此為特性。障礙不放逸，以增長惡行和損害善行為所依賴的作用。意思是，中等的懈怠以及貪嗔癡，對於染污和清凈的事情不能夠防護和修習，總稱為放逸，沒有別的自性。 所說的『惛沈』（昏沉）是指：使心對於境界沒有堪能性，以此為特性。能夠障礙輕安和毗缽舍那（觀），以此為作用。意思是，由於昏沉的自性矇昧沉重，使共同生起的法沒有堪能性的緣故。這和癡（愚癡）的相狀有差別，癡是以對於境界迷惑闇昧為特性，直接障礙無癡（智慧）。
【English Translation】 English version It is because of non-peacefulness. What is meant by 'stinginess' ( kṣaṇa ) is: being attached to wealth and Dharma, unable to give generously, with secrecy and miserliness as its characteristic. It can obstruct non-stinginess, with despising accumulation as its function. It means that stingy people are mostly secretive and stagnant, accumulating wealth and Dharma without being willing to give it away. What is meant by 'shamelessness' ( ahrīka ) is: disregarding one's own Dharma, lightly rejecting the virtuous and good deeds, taking this as its characteristic. It can obstruct the arising of shame, with increasing evil deeds as its function. It means that those who disregard their own Dharma, lightly reject the virtuous and good deeds, and are not ashamed of their faults and sins, thus obstructing the arising of shame and increasing various evil deeds. What is meant by 'lack of conscience' ( anapatrāpya ) is: disregarding worldly moral norms, valuing and emphasizing violence and evil deeds, taking this as its characteristic. It can obstruct the arising of conscience, with increasing evil deeds as its function. It means that those who disregard worldly moral norms, value and emphasize violence and evil deeds, and are not ashamed of their faults and sins, thus obstructing the arising of conscience and increasing various evil deeds. Not being ashamed of faults and sins is the commonality between 'shamelessness' and 'lack of conscience'. Rejecting good deeds and valuing evil deeds are the differences between 'shamelessness' and 'lack of conscience', because 'shamelessness' and 'lack of conscience' arise separately. When an unwholesome mind arises, regardless of the condition of any realm, it has the meaning of lightly rejecting good deeds and valuing evil deeds. Therefore, these two (shamelessness and lack of conscience) are universally present in the unwholesome mind. What is meant by 'disbelief' ( āśraddhya ) is: being unable to endure and delight in true merit and ability, with a defiled mind, taking this as its characteristic. It can obstruct pure faith, with reliance on laziness as its function. It means that those who disbelieve are mostly lazy. The three aspects of disbelief should be understood by reversing faith. Being unable to endure and delight in true merit and ability, and evilly enduring and delighting in other things, these are the causes and effects of disbelief, not the nature of disbelief itself. What is meant by 'laziness' ( kausīdya ) is: being lazy in the cultivation and elimination of good and evil, taking this as its characteristic. It can obstruct diligence, with increasing defilement as its function. It means that lazy people increase defilement. Striving to encourage various defiled things is also called laziness, because it loses good Dharma. Striving diligently in neutral things, because there is no progress or regress in various good and evil things, this is desire-resolve, not a separate nature. What is meant by 'negligence' ( pramāda ) is: being unable to protect and cultivate defiled and pure things, indulging in dissipation, taking this as its characteristic. It obstructs non-negligence, with increasing evil deeds and harming good deeds as its dependent function. It means that moderate laziness and greed, hatred, and delusion, being unable to protect and cultivate defiled and pure things, are collectively called negligence, without a separate nature. What is meant by 'lethargy' ( styāna ) is: causing the mind to be incapable of dealing with objects, taking this as its characteristic. It can obstruct lightness and ease and vipaśyanā (insight), taking this as its function. It means that due to the nature of lethargy being dull and heavy, it causes co-arising dharmas to be incapable. This is different from the aspect of delusion ( moha ), delusion is characterized by being confused and obscured about objects, directly obstructing non-delusion (wisdom).
非瞢重故。言掉舉者。令心於境不寂靜為性。能障行舍奢摩他所依為業。謂由掉舉自性囂動。令俱生法不寂靜故。言失念者。于諸所緣不能明記為性 能障正念散亂所依為業。謂失念者。心散亂故癡令失念故名失念。故以癡念而為自性。不正知者。于所觀境謬解為性。能障正知毀犯為業。謂不正知者多所毀犯故。知即是慧。謂由癡故令知不正名不正知。故以癡慧合為自性。言心亂者。即是散亂。于諸所緣令心流蕩為性。能障正定惡慧所依為業。謂由散亂自性操擾。令俱生法皆流蕩故。此與掉舉有差別者。彼令易解。此令易緣。染污心時由掉亂力常應唸唸易解易緣。雖一剎那解緣無易。而於相續有易義故。若由念等力所制伏。如系猿猴。有系時住。故掉與亂俱遍染心。唯說二十隨煩惱者。謂非煩惱唯染粗故。此余染法或此分位。或此等流。皆此所攝。隨其類別如理應知。如是二十隨煩惱中。小十大三定是假有。謂于小十中忿恨惱嫉害皆以嗔恚一分為性。離嗔無別五相用故。憍慳二法皆貪分攝。離貪無別二相用故。諂誑覆三皆以貪癡一分為性。若離貪癡無諂誑覆三相用故。大中三假者。謂即放逸失念不正知。隨應他分故。中二大五皆是實有。別有自性非他分故。小十展轉定不俱時。行相粗猛各為主故。中二一切不善心俱。
【現代漢語翻譯】 現代漢語譯本 因為不是瞢重（昏沉和睡眠）。說到掉舉（令心不寂靜），以令心對於所緣境不能寂靜為體性，能夠障礙行舍（平靜的心）和奢摩他（止）的所依為作用。意思是由於掉舉的自性是囂動不安的，使得俱生法（同時生起的心理現象）不能寂靜。說到失念（失去正念），以對於各種所緣境不能清楚地憶念為體性，能夠障礙正念，是散亂的所依。意思是失唸的人，心是散亂的，因為愚癡使人失念，所以稱為失念。因此，以愚癡和唸的缺失作為它的自性。不正知（缺乏正確的認知），以對於所觀察的境產生錯誤的理解為體性，能夠障礙正知，導致毀犯（違犯戒律）的行為。意思是缺乏正確認知的人，常常會做出違犯戒律的事情。知就是慧（智慧），因為愚癡導致認知不正確，所以稱為不正知。因此，以愚癡和智慧的缺失結合作為它的自性。說到心亂（心識錯亂），就是散亂，以使心對於各種所緣境流蕩不定為體性，能夠障礙正定，是惡慧的所依。意思是由於散亂的自性是操擾不安的，使得俱生法都流蕩不定。這和掉舉的區別在於，掉舉使心容易動搖，散亂使心容易攀緣。在染污心的時候，由於掉舉和散亂的力量，常常應該唸唸之間容易動搖和攀緣。即使一剎那間的動搖和攀緣並不明顯，但在相續的過程中有容易動搖和攀緣的含義。如果由於念等力量的制伏，就像被拴住的猿猴，在被拴住的時候能夠安住。所以掉舉和散亂都普遍存在於染污心中。只說二十種隨煩惱，是因為它們不是根本煩惱，只是染污比較粗重。其餘的染污法，或者是這些隨煩惱的一部分，或者是這些隨煩惱的等流（相似的延續），都包含在這些隨煩惱之中，應該根據它們的類別如理地瞭解。 像這樣，在二十種隨煩惱中，小隨煩惱中的十種，大隨煩惱中的三種，肯定是假有（概念上的存在）。意思是，在小隨煩惱的十種中，忿（憤怒）、恨（怨恨）、惱（惱怒）、嫉（嫉妒）、害（損害）都是以嗔恚（嗔恨）的一部分為體性，離開嗔恚就沒有這五種不同的相狀和作用。憍（驕傲）、慳（吝嗇）這兩種法都是貪（貪婪）的一部分，離開貪婪就沒有這兩種不同的相狀和作用。諂（諂媚）、誑（欺騙）、覆（隱瞞）這三種都是以貪和癡（愚癡）的一部分為體性，如果離開貪和癡，就沒有諂、誑、覆這三種相狀和作用。大隨煩惱中的三種是假有，指的是放逸（放縱）、失念（失去正念）、不正知（缺乏正確的認知），它們分別是他（其他煩惱）的一部分。中隨煩惱中的兩種，大隨煩惱中的五種，都是實有（真實的存在），有各自的自性，不是其他煩惱的一部分。小隨煩惱的十種，輾轉之間肯定不會同時生起，因為它們的行相粗猛，各自為主導。中隨煩惱的兩種，一切不善心都會與之同時生起。
【English Translation】 English version Because it is not mēngzhòng (lethargy and sleep). When speaking of diàojǔ (restlessness), it is characterized by the mind not being tranquil with respect to the object of focus, and it functions to obstruct xíngshě (equanimity) and the basis of sh奢摩他móta (tranquility). This means that due to the nature of restlessness being agitated, it causes the co-arisen phenomena not to be tranquil. When speaking of shīniàn (forgetfulness), it is characterized by not being able to clearly remember the various objects of focus, and it functions to obstruct right mindfulness and is the basis of distraction. This means that a person who is forgetful has a scattered mind, because ignorance causes forgetfulness, hence it is called forgetfulness. Therefore, it takes ignorance and the lack of mindfulness as its nature. Bùzhèngzhī (incorrect knowing) is characterized by misunderstanding the object being observed, and it functions to obstruct right knowing and causes transgression. This means that a person who lacks correct knowing often commits transgressions. Knowing is wisdom, because ignorance causes knowing to be incorrect, hence it is called incorrect knowing. Therefore, it takes the combination of ignorance and the lack of wisdom as its nature. When speaking of xīnluan (mental confusion), it is distraction, characterized by causing the mind to wander with respect to the various objects of focus, and it functions to obstruct right concentration and is the basis of wrong wisdom. This means that due to the nature of distraction being agitated, it causes all co-arisen phenomena to wander. The difference between this and restlessness is that restlessness makes it easy to be agitated, while distraction makes it easy to cling. When the mind is defiled, due to the power of restlessness and distraction, it should always be easy to be agitated and cling in every moment. Even if the agitation and clinging are not obvious in a single moment, there is a meaning of ease in the continuous process. If it is subdued by the power of mindfulness, it is like a tied monkey, which stays when it is tied. Therefore, restlessness and distraction are both pervasive in the defiled mind. Only twenty secondary afflictions are mentioned because they are not fundamental afflictions, but only defilements that are relatively coarse. The remaining defiled phenomena, either a part of these secondary afflictions or a similar continuation of these secondary afflictions, are all included in these secondary afflictions, and should be understood according to their categories as appropriate. Like this, among the twenty secondary afflictions, the ten minor secondary afflictions and the three major secondary afflictions are definitely conceptual existences. This means that among the ten minor secondary afflictions, fèn (anger), hèn (resentment), nǎo (annoyance), jí (jealousy), and hài (harm) are all characterized by being a part of chēnhuì (hatred). Without hatred, there would be no five different appearances and functions. Jiāo (pride) and qiān (stinginess) are both included in tān (greed). Without greed, there would be no two different appearances and functions. Chǎn (flattery), kuáng (deceit), and fù (concealment) are all characterized by being a part of greed and chī (ignorance). If greed and ignorance are absent, there would be no three appearances and functions of flattery, deceit, and concealment. The three major secondary afflictions are conceptual existences, referring to fàngyì (laxity), shīniàn (forgetfulness), and bùzhèngzhī (incorrect knowing), which are respectively a part of other afflictions. The two middle secondary afflictions and the five major secondary afflictions are all real existences, having their own nature and not being a part of other afflictions. The ten minor secondary afflictions definitely do not arise simultaneously in turn, because their appearances are coarse and each is dominant. The two middle secondary afflictions arise simultaneously with all unwholesome minds.
隨應皆得小大俱起。既許大八遍法染心。展轉小中皆容起故。由斯中大五受相應。小十不定忿等五法四俱除樂。諂等五法容五受俱。與別境五皆容俱起。行相相望不相違故。以別境五通三性故。中二大八十煩惱俱。小十定非見疑俱起。此行相粗。彼審細故。忿等五法容慢癡俱非貪嗔。並是嗔分故。慳癡慢俱非貪嗔。並是貪分故。憍唯癡俱。與慢解別。是貪分故。覆誑與諂貪癡慢俱。行相無違貪癡分故。小七中二唯不善攝。小三大八亦通無記。小七中二唯欲界攝。諂誑欲色。余通三界。二十皆非學無學攝。此但是染。彼唯凈故。一切皆通見修所斷。隨二煩惱勢力起故。此等亦能總別親疏迷於諦理。皆依迷諦惑所起故。法余門義如論應明。
論。不定四者一睡眠二惡作三尋四伺 開曰。此第六位不定四也。于善染等皆不定故。非如觸等定遍心故。非如欲等定遍地故。故此四種立不定名。俱舍更加貪嗔慢疑。所在諸地見修所斷諸位心所皆不定故。言睡眠者。令不自在昧略為性。障觀為業。謂睡眠位身不自在。心極闇劣一門轉故。昧簡在定。略別寤時。令顯睡眠非無體用。有無心位假立此名。如余蓋纏心相應故。言惡作者。惡所作業追悔為性。障止為業。惡作與悔互為因果。先惡所作業後方追悔故。此由惡作而有于悔。
【現代漢語翻譯】 現代漢語譯本 隨應（隨著情況）皆可生起小的和大的煩惱。既然允許大的八遍行法（指八種普遍存在於染污心中的心所）染污心，那麼小的煩惱也都能生起。因此，中品和上品煩惱與五種受（苦、樂、喜、憂、舍）相應。小煩惱中的十種不定心所，忿等五法（忿、恨、覆、惱、嫉）排除樂受，諂等五法（諂、誑、憍、害、無慚）可以與五種受都相應。與別境五心所（欲、勝解、念、定、慧）都能一起生起，因為它們的行相不互相違背。因為別境五心所通於三種性質（善、惡、無記），中品二種（無慚、無愧）和上品八種（貪、嗔、慢、無明、疑、不正見、睡眠、惡作）煩惱都能一起生起。小煩惱中的十種，確定不是見和疑一起生起，因為它們的行相一個粗糙，一個審細。忿等五法可以與慢和癡一起生起，但不是貪和嗔，因為它們都是嗔恨的一部分。慳吝、癡和慢可以一起生起，但不是貪和嗔，因為它們都是貪婪的一部分。憍傲只與癡一起生起，與慢的理解不同，因為它是貪婪的一部分。覆藏和誑惑與諂媚、貪婪、癡和慢一起生起，它們的行相沒有違背，因為它們是貪婪和癡的一部分。小煩惱中的七種（忿、恨、覆、惱、嫉、慳、憍）和中品煩惱中的兩種（無慚、無愧）只屬於不善的範疇。小煩惱中的三種（睡眠、惡作、尋）和上品煩惱中的八種也通於無記。小煩惱中的七種和中品煩惱中的兩種只屬於欲界。諂媚和誑惑屬於欲界和色界，其餘的通於三界。這二十種都不是有學和無學所攝，因為這些只是染污的，而有學和無學唯是清凈的。一切都通於見所斷和修所斷，隨著兩種煩惱的勢力而生起。這些也能總體地、分別地、親近地、疏遠地迷惑于真諦的道理，都是依靠迷惑真諦的惑所生起。關於法的其他方面的意義，應該按照論典來明白。
論：不定四者：一睡眠，二惡作，三尋，四伺。 開曰：這是第六位的不定四心所。因為它們對於善和染等都是不定的。不像觸等，確定遍於心；不像欲等，確定遍於地。所以這四種被立為不定名。俱舍論更加了貪、嗔、慢、疑，因為它們在各個地、見所斷和修所斷的各個位次的心所中都是不定的。睡眠是指使人不自在，昏昧略微的狀態，以障礙觀為作用。意思是說，在睡眠狀態下，身體不自在，心極度昏暗低劣，只有一門在運轉。『昧』是爲了區別于禪定，『略』是爲了區別于清醒的時候，用來顯示睡眠並非沒有體和作用。在有心和無心的狀態下，假立這個名稱，就像其餘的蓋和纏一樣，與心相應。惡作是指對所做的惡事追悔，以追悔為性質，以障礙止為作用。惡作和悔互相為因果，先有惡所作業，然後才有追悔。因此，這是由於惡作而產生的悔。
【English Translation】 English version Correspondingly, both small and large afflictions can arise. Since the great eight pervasive mental factors (referring to the eight mental factors that are universally present in defiled minds) are allowed to defile the mind, then small afflictions can also arise. Therefore, medium and large afflictions correspond to the five types of feelings (suffering, pleasure, joy, sorrow, equanimity). Among the ten indeterminate mental factors in small afflictions, the five, such as anger (wrath, resentment, concealment, vexation, envy), exclude pleasant feeling, while the five, such as deceit (deceit, boastfulness, harmfulness, shamelessness), can correspond to all five types of feelings. They can all arise together with the five specific object mental factors (desire, conviction, mindfulness, concentration, wisdom), because their characteristics do not contradict each other. Because the five specific object mental factors are common to the three natures (wholesome, unwholesome, neutral), the two medium (shamelessness, lack of embarrassment) and the eight large (greed, hatred, pride, ignorance, doubt, wrong views, sleep, remorse) afflictions can all arise together. Among the ten small afflictions, it is certain that view and doubt do not arise together, because their characteristics are one coarse and the other subtle. The five, such as anger, can arise together with pride and delusion, but not with greed and hatred, because they are all part of hatred. Stinginess, delusion, and pride can arise together, but not with greed and hatred, because they are all part of greed. Arrogance only arises together with delusion, differing in understanding from pride, because it is part of greed. Concealment and deception arise together with flattery, greed, delusion, and pride, their characteristics not contradicting each other, because they are part of greed and delusion. The seven small afflictions (wrath, resentment, concealment, vexation, envy, stinginess, arrogance) and the two medium afflictions (shamelessness, lack of embarrassment) are only included in the unwholesome category. The three small afflictions (sleep, remorse, investigation) and the eight large afflictions are also common to the neutral. The seven small afflictions and the two medium afflictions are only included in the desire realm. Flattery and deception belong to the desire and form realms, while the rest are common to the three realms. These twenty are not included in the learners and non-learners, because these are only defiled, while the learners and non-learners are only pure. Everything is common to what is abandoned by seeing and what is abandoned by cultivation, arising according to the power of the two afflictions. These can also generally, separately, closely, and distantly delude the truth, all relying on the delusion of the truth that arises from bewilderment. The meaning of the other aspects of the Dharma should be understood according to the treatises.
Treatise: The four indeterminate ones are: one, sleep; two, remorse; three, investigation; four, examination. Commentary: These are the four indeterminate mental factors of the sixth position. Because they are indeterminate with respect to wholesome and defiled, etc. Unlike contact, etc., which are certainly pervasive in the mind; unlike desire, etc., which are certainly pervasive in the ground. Therefore, these four are established as indeterminate names. The Abhidharmakośa adds greed, hatred, pride, and doubt, because they are indeterminate in the mental factors of each ground, what is abandoned by seeing, and what is abandoned by cultivation. Sleep refers to the state of making one uncomfortable, dimly and slightly, with the function of obstructing contemplation. It means that in the state of sleep, the body is uncomfortable, the mind is extremely dark and inferior, and only one door is operating. 'Dimly' is to distinguish it from meditation, and 'slightly' is to distinguish it from being awake, to show that sleep is not without substance and function. In the state of having a mind and not having a mind, this name is provisionally established, just like the remaining covers and entanglements, corresponding to the mind. Remorse refers to regretting the evil deeds that have been done, with regret as its nature and obstructing cessation as its function. Remorse and regret are mutually cause and effect, first there are evil deeds, and then there is regret. Therefore, this is the regret that arises from evil deeds.
悔先不作亦惡作攝。如追悔言我先不作如是事業是我惡作。此即因悔有惡作也。尋謂尋求。令心匆遽于意言境粗轉為性。伺謂伺察。令心匆遽于意言境細轉為性。此二俱以安不安住身心分位所依為業。並用思慧一分為體。于意言境不深推度及深推度。義類別故。四中尋伺定是假有。思慧合成無別體故。睡眠惡作定是實有。與余心所行相別故。尋伺二種互不相應。體類是同。粗細異故。俱與前二容互相應。前二亦有互相應義。四皆容與五受相應。意識得與五受俱故。四皆容與五別境俱。行相所緣不相違故。睡眠但與十善容俱。此唯在欲無輕安故。尋伺容與十一善俱。初靜慮中輕安俱故。惡作容與無明相應。此行相粗。貪等細故。睡眠尋伺十煩惱俱。此彼展轉不相違故。惡作中大隨惑相應。非忿等十各依主故。睡眠尋伺二十容俱。眠等位中皆起染故。此四皆通善等三性。于無記業亦追悔故。與二種善皆得相應。聞等位中有追悔故。餘三皆通染凈無記。惡作非染。解粗猛故。四無記中悔唯中二。行相粗猛非定果故。眠除第四非定引生。異熟生心亦得眠故。尋伺除初彼解微劣。不能尋察名義等故。惡作睡眠唯欲界有。尋伺在欲及初靜慮。余界地法皆妙凈故。悔非無學。離欲舍故。睡眠尋伺皆通三種。求解脫者有為善法皆名學故
【現代漢語翻譯】 現代漢語譯本： 『悔』（Kaukṛtya，後悔）和『惡作』（Kaukritya，追悔）相互關聯。例如，追悔說：『我先前不應該做這樣的事情』，這就是我的惡作。因此，惡作是因後悔而產生的。 『尋』（Vitarka，粗略的思維）是指尋求，其特性是使心在意識和語言的境界中快速而粗略地運轉。『伺』（Vicāra，精細的思維）是指伺察，其特性是使心在意識和語言的境界中快速而精細地運轉。這兩者都以不安住身心的狀態為所依，以思和慧的一部分為本體。尋是對意識和語言境界不深入的推度，而伺是對意識和語言境界深入的推度，這是它們在意義上的區別。 在這四種心所中，尋和伺肯定是假有，因為它們是思和慧的合成，沒有獨立的本體。睡眠和惡作肯定是實有，因為它們與其他心所的行相不同。尋和伺這兩種心所互不相應，因為它們的體類相同，但粗細不同。它們都能夠與前兩種心所（悔和惡作）相互相應。前兩種心所也有相互相應的含義。這四種心所都能夠與五種受（苦、樂、喜、憂、舍）相應，因為意識能夠與五種受同時生起。這四種心所都能夠與五種別境（欲、勝解、念、定、慧）相應，因為它們的行相和所緣不相違背。 睡眠只能與十種善心所相應，因為睡眠只存在於欲界，沒有輕安。尋和伺能夠與十一種善心所相應，因為在初禪中有輕安與之俱生。惡作能夠與無明相應，因為惡作的行相粗猛，而貪等煩惱的行相細膩。睡眠、尋和伺能夠與十種煩惱相應，因為它們之間可以相互轉化而不相違背。惡作與大隨煩惱相應，而不是與忿等十種小隨煩惱相應，因為忿等各有其所依的主體。 睡眠、尋和伺能夠與二十種隨煩惱相應，因為在睡眠等狀態中都會產生染污。這四種心所都通於善、惡、無記三種性質，因為對於無記業也會產生追悔。它們都能夠與兩種善相應，因為在聽聞佛法等狀態中會有追悔。其餘三種心所都通於染污、清凈、無記三種性質。惡作不是染污的，因為它表現得粗猛。 在這四種無記心中，後悔只屬於中間兩種（異熟生無記和威儀路無記），因為它的行相粗猛，不是禪定之果。睡眠除了第四種無記心（變化心無記）外，都不是禪定所引生的，因為異熟生心也會有睡眠。尋和伺除了最初的無記心（異熟生無記）外，都存在於其他無記心中，因為在異熟生心中，理解力微弱，不能進行尋察名義等活動。 惡作和睡眠只存在於欲界。尋和伺存在於欲界和初禪。其餘界地的法都非常微妙清凈。後悔不是無學位的聖者所有的，因為他們已經舍離了對欲的貪戀。睡眠、尋和伺都通於三種有為法（學、無學、非學非無學）。求解脫者所修的有為善法都稱為『學』。
【English Translation】 English version: 'Regret' (Kaukṛtya, remorse) and 'Repentance' (Kaukritya, contrition) are interconnected. For example, regretting and saying, 'I should not have done such a thing before,' that is my repentance. Thus, repentance arises from regret. 'Investigation' (Vitarka, gross thought) refers to seeking, and its characteristic is to make the mind operate quickly and coarsely in the realm of consciousness and language. 'Discernment' (Vicāra, subtle thought) refers to scrutinizing, and its characteristic is to make the mind operate quickly and subtly in the realm of consciousness and language. Both of these take the state of non-abiding body and mind as their basis, and a part of thought and wisdom as their essence. Investigation is a non-deep deliberation on the realm of consciousness and language, while discernment is a deep deliberation on the realm of consciousness and language, which is their difference in meaning. Among these four mental factors, investigation and discernment are definitely provisionally existent, because they are a synthesis of thought and wisdom and have no independent essence. Sleep and repentance are definitely substantially existent, because their characteristics are different from other mental factors. Investigation and discernment are mutually incompatible, because their category is the same, but their coarseness and subtlety are different. They can both be mutually compatible with the previous two mental factors (regret and repentance). The previous two mental factors also have the meaning of being mutually compatible. These four mental factors can all be compatible with the five feelings (suffering, pleasure, joy, sorrow, equanimity), because consciousness can arise simultaneously with the five feelings. These four mental factors can all be compatible with the five object-oriented mental factors (desire, conviction, mindfulness, concentration, wisdom), because their characteristics and objects are not contradictory. Sleep can only be compatible with the ten wholesome mental factors, because sleep only exists in the desire realm and has no pliancy. Investigation and discernment can be compatible with the eleven wholesome mental factors, because there is pliancy co-arising with them in the first dhyana. Repentance can be compatible with ignorance, because the characteristic of repentance is coarse, while the characteristics of greed and other afflictions are subtle. Sleep, investigation, and discernment can be compatible with the ten afflictions, because they can transform each other without contradiction. Repentance is compatible with the great secondary afflictions, but not with the ten minor secondary afflictions such as anger, because each of the minor secondary afflictions has its own basis. Sleep, investigation, and discernment can be compatible with the twenty secondary afflictions, because defilements arise in states such as sleep. These four mental factors are all connected to the three natures of wholesome, unwholesome, and neutral, because regret arises even for neutral actions. They can all be compatible with the two types of wholesome, because there is regret in states such as hearing the Dharma. The remaining three mental factors are all connected to the three natures of defiled, pure, and neutral. Repentance is not defiled, because it manifests as coarse and intense. Among these four neutral minds, regret only belongs to the middle two (resultant neutral and behavioral neutral), because its characteristic is coarse and intense, and it is not a result of meditation. Sleep, except for the fourth type of neutral mind (transformation neutral), is not caused by meditation, because sleep can also occur in resultant minds. Investigation and discernment, except for the initial neutral mind (resultant neutral), exist in other neutral minds, because in resultant minds, the ability to understand is weak and cannot investigate names and meanings. Repentance and sleep only exist in the desire realm. Investigation and discernment exist in the desire realm and the first dhyana. The dharmas of the remaining realms and grounds are all very subtle and pure. Regret is not possessed by those in the state of no-more-learning (Arhat), because they have abandoned attachment to desire. Sleep, investigation, and discernment are all connected to the three types of conditioned dharmas (learning, no-more-learning, neither learning nor no-more-learning). The conditioned wholesome dharmas cultivated by those seeking liberation are all called 'learning'.
。學究竟者有為善法皆無學故。悔眠唯通見修所斷。亦邪見等勢力起故。非無漏道親引生故。尋伺雖非真無漏道。而能引彼從彼引生。故通見修非所斷攝。即此尋伺非所斷故。於五法中通其二種。尋伺即是七分別故。說正思惟是無漏故。又說彼是言說因故。后智說法有尋伺故。非如佛地無功用故。故此尋伺亦通無漏。諸餘門義如論廣明。如是六位諸心所法。非謂即心分位差別。他性相應非自性故。不爾五蘊性應不成。無受想行三蘊體故。而以受想別為蘊者。諍根生死次第因故。其餘一切皆行蘊收。亦皆法處法界所攝。此三寬通攝一切故。余不攝者皆此攝故。
論。第三色法略有十一種 開曰。上明心所。次明色法。于中有二。初總標舉數。后依數別列。此初也。然此色法名數寬狹。大小乘論所說有異。若五蘊論說有二種。一四大種。謂如常說地水火風。以體寬廣形相增盛起大事用故名為大。與彼余色為所依性而能產生故名為種。二四大種所造諸色。謂即一切色香味等。依前四大之所生起。是彼所造名所造色。此中所說十一種色。即四大種所造色也。設無表色亦是四大種之所造。所造性故。但舉所造必有能造。影略而顯亦不相違。此所造色。唯識論中約破小乘總分為二。一者有對。極微所成。二者無對。非極微成
【現代漢語翻譯】 現代漢語譯本：對於那些已經達到究竟之學的人來說，所有有為的善法都是無學的緣故。悔和眠只通于見道和修道所斷的煩惱。這也是因為邪見等勢力的引發，而不是無漏之道直接引發的緣故。尋和伺雖然不是真正的無漏之道，但能夠引導無漏之道，並由無漏之道引發，所以通於見道和修道所斷的煩惱。正因為尋和伺不是所斷的煩惱，所以在五法中通於其中的兩種。尋和伺就是七種分別，因為正思惟是無漏的緣故。又說正思惟是言說的原因。后得智的說法中有尋和伺，不像佛地那樣沒有功用。所以，尋和伺也通於無漏。其他方面的意義，如論中所廣泛闡明的那樣。像這樣六個位置上的心所法，並不是說就是心的分位差別，因為它們是他性的相應，而不是自性的緣故。如果不是這樣，五蘊的體性就應該不能成立，因為沒有受、想、行三個蘊的體性。而將受和想分別作為蘊，是因為它們是諍論的根源和生死次第的原因。其餘一切都歸於行蘊所攝，也都歸於法處和法界所攝。這三者寬泛而通達，能夠攝取一切，其餘不能攝取的，都由此攝取。 論：第三，色法略有十一種。開曰：上面闡明了心所法，接下來闡明色法。其中有兩部分，首先是總的標舉數量，然後是按照數量分別列舉。這是第一部分。然而，這個色法的名稱和數量，大小乘論所說的有所不同。如果按照《五蘊論》來說，有兩種：一是四大種，也就是通常所說的地、水、火、風。因為它們的體性寬廣，形相增盛，能夠產生大的作用，所以稱為『大』。它們與其他的色法作為所依之性，並且能夠產生其他的色法，所以稱為『種』。二是四大種所造的諸色，也就是一切色、香、味等。它們依於前面的四大而生起，是四大所造，所以稱為所造色。這裡所說的十一種色，就是四大種所造的色。即使是無表色，也是四大種所造的，因為它是所造的性質。只是舉出所造，必然有能造。影略地顯示，也沒有什麼不相違背的。這些所造色，在《唯識論》中，爲了破斥小乘，總的分為兩種：一是有對的，由極微所成；二是無對的，不是由極微所成。
【English Translation】 English version: For those who have attained the ultimate learning, all conditioned virtuous dharmas are non-learning because of that reason. Regret and drowsiness only pertain to the afflictions severed by the paths of seeing and cultivation. This is also because of the instigation of the power of wrong views, etc., and not because of the direct instigation of the unconditioned path. Although investigation and analysis are not truly unconditioned paths, they are able to lead to the unconditioned path and are instigated by it, so they pertain to the afflictions severed by the paths of seeing and cultivation. Precisely because investigation and analysis are not afflictions to be severed, they pertain to two of the five dharmas. Investigation and analysis are the seven kinds of discrimination, because right thought is unconditioned. It is also said that right thought is the cause of speech. The teachings of subsequent wisdom contain investigation and analysis, unlike the Buddha-ground, which is without effort. Therefore, investigation and analysis also pertain to the unconditioned. The meanings of other aspects are extensively explained in the treatises. These mental factors in these six positions are not said to be merely differentiations of the mind's positions, because they are associated with other natures, not their own nature. If it were not so, the nature of the five aggregates should not be able to be established, because there would be no nature of the aggregates of feeling, perception, and volition. And feeling and perception are separately considered as aggregates because they are the root of contention and the cause of the order of birth and death. All the rest are included in the aggregate of volition, and are also included in the sphere of dharmas and the realm of dharmas. These three are broad and comprehensive, able to include everything, and those that cannot be included by the others are included by these. Treatise: Thirdly, there are approximately eleven kinds of form. Commentary: Above, mental factors were explained, and next, form is explained. There are two parts to this, first a general enumeration of the number, and then a separate listing according to the number. This is the first part. However, the names and numbers of these forms differ in the treatises of the Great and Small Vehicles. According to the Treatise on the Five Aggregates, there are two kinds: first, the four great elements, which are the commonly spoken of earth, water, fire, and wind. Because their nature is broad, their forms are increasing, and they are able to produce great functions, they are called 'great'. They serve as the basis for other forms and are able to generate other forms, so they are called 'elements'. Second, the forms produced by the four great elements, which are all colors, smells, tastes, etc. They arise based on the preceding four great elements, and are produced by the four great elements, so they are called produced forms. The eleven kinds of form mentioned here are the forms produced by the four great elements. Even unmanifested form is produced by the four great elements, because it is of a produced nature. Merely mentioning the produced necessarily implies the producer. Showing it implicitly is not contradictory. These produced forms, in the Consciousness-Only Treatise, are generally divided into two kinds in order to refute the Small Vehicle: first, those that have resistance (有對), composed of ultimate particles; second, those that have no resistance (無對), not composed of ultimate particles.
。此前十種是有對色。是四大種極微成故。其後一種是無對色。雖大種造非極微故。此有對者即是礙義。俱舍論中說有二義。一障礙義。如手礙手石礙石等。二拘礙義。能取于境而為境界所拘礙故。然此拘礙復有二種。一境界有對。十八界中六根六識法界一分諸心所等。此十三界效能取境為境所拘名為有對。二所緣有對。十八界中唯七心界及法界中諸心所法仗境而生。境為強緣方得生起故名有對。以根及識為境所拘。越此于余而不轉故。此中即無所緣有對。非是仗境心心所故。又五事分阿毗達摩依十一色略說為三。一有見有對。謂初色境。是可見法有對礙故。二無見有對。謂次九種。皆非可見而有礙故。三無見無對。謂后一色。以不可見亦無礙故。又即彼論說四種色。一異熟生。二所長養。三者等流。四者剎那。恐繁不釋。樂者述之。然說色二或二十者。是此第六別色所收。如下所明。此無繁舉。
論。一眼二耳三鼻四舌五身六色七聲八香九味十觸十一法處所攝色 開曰。此依標別列也。唯識論中無此廣釋。今依諸論所釋意明。然釋此文有三義別。一釋其總名。二總中別名。三別中別名。初總名者。初之五種是根依色。次之五種是塵境色。后之一種是無對色。增上發生是謂根義。皆用清凈四大為性。如寶珠等發
【現代漢語翻譯】 現代漢語譯本：前面的十種是有對色（有阻礙的色法）。因為它們是由四大種（地、水、火、風）的極微（最小單位）組成的。後面一種是無對色（沒有阻礙的色法）。雖然也是由四大種所造，但不是由極微組成的。這裡說的『有對』就是阻礙的意思。《俱舍論》中說有對有兩種含義：一是障礙義，比如手阻礙手，石頭阻礙石頭等；二是拘礙義，能取于境，卻被境界所拘礙。這種拘礙又分為兩種：一是境界有對，十八界（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法、眼識、耳識、鼻識、舌識、身識、意識）中的六根（眼、耳、鼻、舌、身、意）、六識（眼識、耳識、鼻識、舌識、身識、意識）和法界（一切事物）的一部分，以及諸心所（心理活動），這十三界效能取境，卻被境界所拘，稱為有對。二是所緣有對，十八界中只有七心界（七種識）及法界中的諸心所法，依賴於境界而生。因為境界是強大的緣，才能生起，所以稱為有對。因為根和識被境界所拘，超過這個境界就不能運作。這裡沒有所緣有對，因為不是依賴境界的心和心所。另外，《五事分阿毗達摩》（佛教論書）依據十一色（十一種色法）略說為三種：一是有見有對，指最初的色境（可見的顏色和形狀），是可見的法，並且有阻礙；二是無見有對，指接下來的九種（聲、香、味、觸、地、水、火、風、空），都不是可見的，但有阻礙；三是無見無對，指最後一種（法處所攝色），既不可見，也沒有阻礙。另外，該論還說了四種色：一是異熟生（由業力成熟而生），二是所長養（由食物滋養而生），三是等流（與前世相似），四是剎那（瞬間生滅）。恐怕過於繁瑣，就不詳細解釋了，喜歡的人可以自己去研究。然而，說色有兩種或二十種，都是被這第六種別色（法處所攝色）所包含的，如下面所要說明的。這裡就不一一列舉了。 論：一眼、二耳、三鼻、四舌、五身、六色、七聲、八香、九味、十觸、十一法處所攝色。 開曰：這是按照標別（標示和區別）來排列的。《唯識論》（佛教論書）中沒有對此進行詳細解釋。現在依據各種論書所解釋的意義來說明。解釋這段文字有三種不同的意義：一是解釋總名，二是總名中的別名，三是別名中的別名。首先是總名，最初的五種是根依色（根所依賴的色法），接下來的五種是塵境色（作為塵境的色法），最後一種是無對色（沒有阻礙的色法）。增上發生，這就是根的意義。都以清凈的四大（地、水、火、風）為體性，就像寶珠等發光一樣。
【English Translation】 English version: The previous ten are 'with-counterpart' (having obstruction) forms (rupa). Because they are composed of the ultimate particles (kalapas) of the four great elements (mahabhutas: earth, water, fire, wind). The last one is 'without-counterpart' form. Although it is also produced by the great elements, it is not composed of ultimate particles. 'With-counterpart' here means obstruction. The Abhidharmakosa says that 'with-counterpart' has two meanings: first, the meaning of obstruction, such as hand obstructing hand, stone obstructing stone, etc.; second, the meaning of restriction, being able to grasp an object but being restricted by the object. This restriction is further divided into two types: first, object-counterpart, among the eighteen realms (ayatana: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), the six sense organs (eye, ear, nose, tongue, body, mind), the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), and a portion of the dharma realm (everything), as well as all mental factors (cittacaitta), these thirteen realms have the ability to grasp objects but are restricted by the objects, and are called 'with-counterpart'. Second, object-condition-counterpart, among the eighteen realms, only the seven consciousness realms (seven types of consciousness) and the mental factors in the dharma realm arise dependent on objects. Because objects are strong conditions for their arising, they are called 'with-counterpart'. Because the sense organs and consciousnesses are restricted by the objects, they cannot function beyond this boundary. There is no object-condition-counterpart here, because they are not mind and mental factors that rely on objects. Furthermore, the Pancavastuka Abhidharma (Buddhist treatise) briefly explains the eleven forms (eleven types of rupa) as three types: first, visible and with-counterpart, referring to the initial form-object (visible colors and shapes), which is a visible dharma and has obstruction; second, invisible and with-counterpart, referring to the next nine types (sound, smell, taste, touch, earth, water, fire, wind, space), all of which are not visible but have obstruction; third, invisible and without-counterpart, referring to the last one (rupa included in the dharma-ayatana), which is neither visible nor has obstruction. Furthermore, that treatise also speaks of four types of form: first, resultant (vipaka-ja: born from the maturation of karma), second, nourished (ahara-ja: born from nourishment), third, isoflow (nisyanda-ja: similar to previous lives), and fourth, momentary (ksanika: arising and ceasing in an instant). Fearing prolixity, I will not explain them in detail; those who are interested can study them themselves. However, saying that there are two or twenty types of form is all included in this sixth distinct form (rupa included in the dharma-ayatana), as will be explained below. Here, I will not enumerate them one by one. Treatise: One, eye; two, ear; three, nose; four, tongue; five, body; six, form; seven, sound; eight, smell; nine, taste; ten, touch; eleven, rupa included in the dharma-ayatana. Commentary: This is arranged according to labeling and distinguishing. The Vijnaptimatrata-siddhi (Buddhist treatise) does not have a detailed explanation of this. Now, I will explain the meaning according to the interpretations of various treatises. There are three different meanings in explaining this passage: first, explaining the general name; second, the specific names within the general name; and third, the specific names within the specific names. First, the general name: the first five are sense-organ-dependent forms (rupa dependent on the sense organs), the next five are object-dust forms (rupa as object-dust), and the last one is without-counterpart form (rupa without obstruction). Increased arising, this is the meaning of sense organ. All use pure four great elements (earth, water, fire, wind) as their nature, like a precious jewel emitting light.
照用故。雖皆名色非現量得。以能發識比知是有。雖第八識及如來智現量所得。非余智識現量所得。非世共知故。約發識比知有也。為令取境明瞭端嚴。雖眼耳鼻各生二處。但立一根。體類同故。以境及識一界攝故。由其作用遠速明異故。眼耳等次第而說。次言境者是所觀義。此即染凈二義兼舉。若言塵者偏就染說。由塵染故故名塵也。其法處色亦塵境收。若爾何故初獨名色。答有二義。一由差別故。余皆各有差別名故。二由最勝故。雖皆名色。此最勝故。故初色境別得總名。依能取根用次第故。色聲香等次第亦爾。釋總名竟。解別名者。今依雜集顯揚等論及小乘論通義釋云。有凈極微布眼精上。對境而住。如香[廿/公/ㄆ]花。梵語目此別名斫芻。斫是行義。芻是空義。謂行於空照了色故。傍義翻之名之為眼。以眼有此行空照故。有凈極微在耳穴內。旋環而住如卷樺皮。數數於此聲至能聞。是故梵語云戍路多。戍路多者此云能聞。傍義別翻以之為耳。以耳有此能聞用故。有凈極微在鼻頞內。背上向下如雙爪甲。數由此故能嗅于香。由此梵語云羯羅拿。羯羅拿者此云能嗅。傍義別翻以之為鼻。以鼻有此嗅功能故。有凈極微布在舌上。形如半月。能嘗于味能除饑羸。數發言語表彰呼召。由是梵語云時訖縛。時訖縛者此
【現代漢語翻譯】 照用故（因為照了和作用的緣故）。雖皆名色非現量得（雖然所有這些都名為名色，但並非通過現量直接獲得）。以能發識比知是有（而是通過它們能夠引發意識來推斷它們的存在）。雖第八識及如來智現量所得（雖然第八識和如來智慧可以通過現量直接獲得），非余智識現量所得（但其他智慧和意識不能通過現量直接獲得）。非世共知故（因為這些不是世俗普遍認知），約發識比知有也（所以是通過它們引發意識來推斷它們的存在）。 為令取境明瞭端嚴（爲了使對境的認知清晰而莊嚴），雖眼耳鼻各生二處（雖然眼、耳、鼻各自在兩個地方產生），但立一根（但只建立一個根），體類同故（因為它們的體性種類相同）。以境及識一界攝故（因為境和識被攝於同一界中），由其作用遠速明異故（由於它們的作用在遠近、速度和清晰度上不同），眼耳等次第而說（所以按照眼、耳等的順序來說明）。 次言境者是所觀義（接下來說的『境』是指所觀察的對象），此即染凈二義兼舉（這裡同時包含了染污和清凈兩種含義）。若言塵者偏就染說（如果說是『塵』，則偏重於染污的方面）。由塵染故故名塵也（因為塵具有染污的性質，所以稱為塵）。其法處色亦塵境收（法處所攝的色也包含在塵和境中）。若爾何故初獨名色（如果這樣，為什麼最初只單獨提到色）？答有二義（回答說，有兩個原因）。一由差別故（一是由於差別性）。余皆各有差別名故（因為其他的都有各自不同的名稱）。二由最勝故（二是由於最殊勝的緣故）。雖皆名色（雖然都名為名色），此最勝故（但色最為殊勝），故初色境別得總名（所以最初的色境特別獲得了總的名稱）。 依能取根用次第故（依照能取根的作用順序），色聲香等次第亦爾（色、聲、香等的順序也是如此）。釋總名竟（解釋完總的名稱后），解別名者（現在解釋各個不同的名稱）。今依雜集顯揚等論及小乘論通義釋云（現在依據《雜集論》、《顯揚論》等論以及小乘論的共同含義來解釋）：有凈極微布眼精上（有清凈的極微分佈在眼睛的精細部位之上），對境而住（對著外境而存在），如香[廿/公/ㄆ/花]（像香花一樣）。梵語目此別名斫芻（梵語中這個的別名叫做Cakṣus (眼根)）。斫是行義（『斫』是行動的意思），芻是空義（『芻』是空的意思），謂行於空照了色故（意思是能在空中行動並照見色法）。傍義翻之名之為眼（從旁義翻譯過來就叫做『眼』）。以眼有此行空照故（因為眼具有在空中行動和照見的功能）。 有凈極微在耳穴內（有清凈的極微在耳朵的孔穴內），旋環而住如卷樺皮（旋轉環繞地存在，像捲起來的樺樹皮）。數數於此聲至能聞（聲音多次到達這裡就能被聽到）。是故梵語云戍路多（所以梵語叫做Śrotra (耳根)）。戍路多者此云能聞（Śrotra的意思是『能聽』）。傍義別翻以之為耳（從旁義翻譯過來就叫做『耳』）。以耳有此能聞用故（因為耳朵具有能聽的作用）。 有凈極微在鼻頞內（有清凈的極微在鼻子的鼻頞內），背上向下如雙爪甲（背部朝上，向下如同兩個爪子的形狀）。數由此故能嗅于香（多次通過它就能嗅到香味）。由此梵語云羯羅拿（因此梵語叫做Ghrāṇa (鼻根)）。羯羅拿者此云能嗅（Ghrāṇa的意思是『能嗅』）。傍義別翻以之為鼻（從旁義翻譯過來就叫做『鼻』）。以鼻有此嗅功能故（因為鼻子具有嗅的功能）。 有凈極微布在舌上（有清凈的極微分佈在舌頭上），形如半月（形狀像半個月亮）。能嘗于味能除饑羸（能夠品嚐味道，能夠消除飢餓和虛弱）。數發言語表彰呼召（多次通過它來發言語，表達和呼喚）。由是梵語云時訖縛（因此梵語叫做Jihvā (舌根)）。時訖縛者此
【English Translation】 For the sake of illumination and function. Although all are named 'name and form' (nāmarūpa), they are not obtained through direct perception (pratyakṣa). They are inferred to exist through their ability to generate consciousness (vijñāna). Although the eighth consciousness (ālayavijñāna) and the wisdom of the Tathāgata (Tathāgata-jñāna) are obtained through direct perception, other wisdoms and consciousnesses are not obtained through direct perception. Because these are not commonly known in the world, their existence is inferred through their ability to generate consciousness. To make the apprehension of objects clear and dignified, although the eyes, ears, and nose each arise in two places, only one root (indriya) is established because their nature is the same. Because the object (viṣaya) and consciousness are included in one realm (dhātu), they are described in the order of eyes, ears, etc., due to the differences in their function in terms of distance, speed, and clarity. The term 'object' (viṣaya) refers to what is observed, encompassing both defiled (saṃklista) and pure (viśuddha) meanings. If we say 'dust' (rajas), it leans towards the defiled aspect. Because dust is defiling, it is called dust. The form (rūpa) in the sphere of dharmas (dharmāyatana) is also included in dust and object. If so, why is only form (rūpa) mentioned alone at the beginning? The answer is that there are two reasons. First, due to differentiation. Because the others each have their own distinct names. Second, due to being the most excellent. Although all are named 'name and form', this is the most excellent, so the initial form-object (rūpa-viṣaya) particularly obtains the general name. According to the order of the function of the apprehending roots, the order of form, sound, smell, etc., is also the same. Having explained the general name, now we explain the specific names. Now, according to the commentaries of treatises such as the Abhidharmasamuccaya, Yogācārabhūmi-śāstra, etc., and the common meaning of the Hīnayāna treatises, it is explained that there are pure subtle particles distributed on the fine parts of the eye, residing opposite the object, like a fragrant [flower]. In Sanskrit, this specific name is called Cakṣus (eye-organ). 'Cak' means 'to move', and 'ṣus' means 'empty', meaning that it moves in the empty space and illuminates forms. A collateral translation of this is called 'eye' because the eye has this function of moving in space and illuminating. There are pure subtle particles inside the ear cavity, residing in a spiral shape like rolled birch bark. Sound can be heard when it reaches here repeatedly. Therefore, in Sanskrit, it is called Śrotra (ear-organ). Śrotra means 'able to hear'. A collateral translation of this is called 'ear' because the ear has this function of being able to hear. There are pure subtle particles inside the nose, with the back facing upwards and downwards like two claws. Smell can be sensed through it repeatedly. Therefore, in Sanskrit, it is called Ghrāṇa (nose-organ). Ghrāṇa means 'able to smell'. A collateral translation of this is called 'nose' because the nose has the function of smelling. There are pure subtle particles distributed on the tongue, shaped like a half-moon. It can taste flavors and eliminate hunger and weakness. It is used repeatedly to speak, express, and call out. Therefore, in Sanskrit, it is called Jihvā (tongue-organ). Jihvā
云能嘗。傍義別翻以之為舌。以舌有此能嘗用故。有凈極微遍諸身份。諸根所隨周遍積聚能受諸觸。是故梵語目為迦耶。迦耶此土翻為積聚。此云身者即是聚義。就此別翻名為身也。數有示現在其方所質量可增。別名為色。此色別名復二十五。碧綠之儔曰青。紅赫之流曰黃。朱丹之類名赤。素潔之黨曰白。舒焰照總名光。障光發像穢影發光自顯為明。體昧無明曰闇。薪火氣騰名煙。龍吟氣運名云。輕土揚空為塵。地水氣升爲霧。物形修直為長。物像侷促名短。質相上舉名高。事類沈萎名下。六面平正名方。四角訛兀為圓。邊傍廣闊為粗。上下纖長名細。或約好惡以分粗細。端平居直為正。偏僻斜曲云不正。游空隙塵名迥色。屈身等業名為表色。太空所見名空一顯色。前四種色當體自顯。不假他成故是實有。餘二十一是前四色分位而有。皆是假立。俱舍所立二及二十。無粗細色。長短攝故。無後三種。法處攝故。大小經論無黑色者。或青所攝。與青近故。或隨蓮花但四色故。或與闇色無別體故。數諠數謝隨增異論。表彰名句故名為聲。此聲別名有十一種。一因執受大種聲。謂從有情之所起者。有情乃為識執受故。二因不執受大種聲。謂從非情之所起者。非情不為識執受故。三因俱聲。謂情非情共所起者。執非執受大種起
【現代漢語翻譯】 現代漢語譯本 云能嘗（云能嘗，指舌頭具有品嚐味道的能力）。傍義別翻以之為舌（從其他角度翻譯，可以稱之為舌頭）。以舌有此能嘗用故（因為舌頭具有品嚐味道的功能）。有凈極微遍諸身份（舌頭具有非常微小的、遍佈全身的部分）。諸根所隨周遍積聚能受諸觸（各種感官所依賴的、周遍積聚的組織能夠感受各種觸覺）。是故梵語目為迦耶（因此，在梵語中被稱為『Kāya』）。迦耶此土翻為積聚（『Kāya』在漢語中翻譯為『積聚』）。此云身者即是聚義（這裡說的『身』，就是積聚的意思）。就此別翻名為身也（因此，可以翻譯為『身』）。 數有示現在其方所質量可增（數量具有可以顯示在某個地方，質量可以增加的特性）。別名為色（因此，被稱為『色』）。此色別名復二十五（『色』的別名又有二十五種）。碧綠之儔曰青（碧綠色的被稱為『青』）。紅赫之流曰黃（紅赫色的被稱為『黃』）。朱丹之類名赤（硃紅色的被稱為『赤』）。素潔之黨曰白（素潔的被稱為『白』）。舒焰照總名光（舒展火焰，照亮一切，總稱為『光』）。障光發像穢影發光自顯為明（阻擋光線，顯現影像，污濁的陰影中發出光亮，自然顯現為『明』）。體昧無明曰闇（本體昏昧，沒有光明，稱為『闇』）。薪火氣騰名煙（柴火燃燒，氣體升騰，稱為『煙』）。龍吟氣運名云（龍吟叫時，氣息執行，稱為『云』）。輕土揚空為塵（輕微的塵土揚起在空中，稱為『塵』）。地水氣升爲霧（地面的水汽上升，稱為『霧』）。物形修直為長（物體的形狀修長筆直，稱為『長』）。物像侷促名短（物體的形象侷促狹小，稱為『短』）。質相上舉名高（物體的質地向上舉起，稱為『高』）。事類沈萎名下（事物的狀態沉落衰敗，稱為『下』）。六面平正名方（六個面平整方正，稱為『方』）。四角訛兀為圓（四個角不規則，呈現圓形，稱為『圓』）。邊傍廣闊為粗（邊緣旁邊寬廣開闊，稱為『粗』）。上下纖長名細（上下細長，稱為『細』）。或約好惡以分粗細（或者根據好壞來區分粗細）。端平居直為正（端正平坦，居中筆直，稱為『正』）。偏僻斜曲云不正（偏離中心，傾斜彎曲，稱為『不正』）。游空隙塵名迥色（在空中游動，充滿空隙的塵埃，稱為『迥色』）。屈身等業名為表色（彎曲身體等行為，稱為『表色』）。太空所見名空一顯色（在太空中所見到的，稱為『空一顯色』）。 前四種色當體自顯（前面四種顏色，本身就能顯現）。不假他成故是實有（不需要藉助其他事物才能形成，所以是真實存在的）。餘二十一是前四色分位而有（其餘二十一種顏色，是前面四種顏色的不同狀態而產生的）。皆是假立（都是假立的）。俱舍所立二及二十（《俱舍論》所建立的是二種和二十種）。無粗細色（沒有粗色和細色）。長短攝故（因為長和短已經包含了粗和細）。無後三種（沒有後面的三種顏色）。法處攝故（因為被法處所包含）。大小經論無黑色者（大小乘的經論中沒有黑色）。或青所攝（或者被青色所包含）。與青近故（因為它與青色相近）。或隨蓮花但四色故（或者因為蓮花只有四種顏色）。或與闇色無別體故（或者因為它與闇色沒有不同的本體）。數諠數謝隨增異論（數量的喧鬧和消失，隨著增加而產生不同的議論）。表彰名句故名為聲（能夠表達和彰顯意義的名稱和語句，因此被稱為『聲』）。 此聲別名有十一種（『聲』的別名有十一種）。一因執受大種聲（第一種是因執受大種而產生的聲）。謂從有情之所起者（指從有情眾生那裡產生的）。有情乃為識執受故（因為有情眾生被識所執受）。二因不執受大種聲（第二種是因不執受大種而產生的聲）。謂從非情之所起者（指從非有情眾生那裡產生的）。非情不為識執受故（因為非有情眾生不被識所執受）。三因俱聲（第三種是因俱聲）。謂情非情共所起者（指有情和非有情共同產生的）。執非執受大種起（執受和非執受的大種共同產生）。
【English Translation】 English version The tongue is capable of tasting (云能嘗, Yunnengchang, refers to the tongue's ability to taste). Another way to translate it is to call it the tongue (傍義別翻以之為舌, Bangyibiefan yizhiwei she). This is because the tongue has the function of tasting (以舌有此能嘗用故, Yishe youci nengchangyong gu). It has extremely fine particles that permeate the entire body (有凈極微遍諸身份, You jingjiwei bian zhushenfen). The accumulated tissues that the various senses rely on can receive various tactile sensations (諸根所隨周遍積聚能受諸觸, Zhugen suisui zhoubian jiju nengshou zhuchu). Therefore, in Sanskrit, it is called 'Kāya' (是故梵語目為迦耶, Shigu Fanyu muwei Jiaye). 'Kāya' is translated as 'accumulation' in Chinese (迦耶此土翻為積聚, Jiaye citu fanwei jiju). The 'body' mentioned here means accumulation (此云身者即是聚義, Ciyun shenzhe jishi juyi). Therefore, it can be translated as 'body' (就此別翻名為身也, Jiuci biefan mingwei shenye). Number has the characteristic of being able to appear in a certain place, and its quality can be increased (數有示現在其方所質量可增, Shu you shixianzai qi fangsuo zhiliang kezeng). Therefore, it is called 'form' (別名為色, Biemingwei se). There are twenty-five other names for 'form' (此色別名復二十五, Cise bieming fu ershiwu). The greenish-blue color is called 'blue' (碧綠之儔曰青, Bilu zhi chou yue qing). The reddish-yellow color is called 'yellow' (紅赫之流曰黃, Honghe zhi liu yue huang). The vermilion color is called 'red' (朱丹之類名赤, Zhudan zhi lei ming chi). The pure white color is called 'white' (素潔之黨曰白, Sujie zhi dang yue bai). Spreading flames and illuminating everything are collectively called 'light' (舒焰照總名光, Shuyan zhao zong ming guang). Blocking light and manifesting images, and light appearing from dirty shadows, naturally manifests as 'brightness' (障光發像穢影發光自顯為明, Zhangguang faxiang huiying faguang zixianwei ming). The essence is dark and without light, called 'darkness' (體昧無明曰闇, Timei wuming yue an). Burning firewood and the rising of gas are called 'smoke' (薪火氣騰名煙, Xinhuo qiteng ming yan). When a dragon roars, the movement of breath is called 'cloud' (龍吟氣運名云, Longyin qiyun ming yun). Light soil raised in the air is called 'dust' (輕土揚空為塵, Qingtu yangkong wei chen). The rising of water vapor from the ground is called 'fog' (地水氣升爲霧, Dishui qisheng wei wu). The shape of an object that is long and straight is called 'long' (物形修直為長, Wuxing xiuzhi wei chang). The image of an object that is cramped and small is called 'short' (物像侷促名短, Wuxiang jucu ming duan). The quality of an object that is raised upwards is called 'high' (質相上舉名高, Zhixiang shangju ming gao). The state of things that is sinking and declining is called 'low' (事類沈萎名下, Shilei chenwei ming xia). Six faces that are flat and square are called 'square' (六面平正名方, Liumian pingzheng ming fang). Four corners that are irregular and appear round are called 'round' (四角訛兀為圓, Sijiao ewu wei yuan). Edges that are wide and broad are called 'coarse' (邊傍廣闊為粗, Bianbang guangkuo wei cu). Top and bottom that are slender and long are called 'fine' (上下纖長名細, Shangxia xianchang ming xi). Or, coarseness and fineness can be distinguished according to good and bad (或約好惡以分粗細, Huoyue hao'e yi fen cuxi). Being upright and straight in the middle is called 'upright' (端平居直為正, Duanping juzhi wei zheng). Deviating from the center, being inclined and curved, is called 'not upright' (偏僻斜曲云不正, Pianpi xiequ yun buzheng). Dust moving in the air and filling the gaps is called 'distant color' (游空隙塵名迥色, Youkong xichen ming jiongse). Actions such as bending the body are called 'manifest color' (屈身等業名為表色, Qushen dengye mingwei biaose). What is seen in space is called 'space one manifest color' (太空所見名空一顯色, Taikong suo jian ming kongyi xianse). The first four colors manifest themselves (前四種色當體自顯, Qian si zhong se dangti zixian). They do not need to rely on other things to form, so they are truly existent (不假他成故是實有, Bu jia ta cheng gu shi shiyou). The remaining twenty-one colors are produced from the different states of the first four colors (餘二十一是前四色分位而有, Yu ershiyi shi qian si se fenwei er you). They are all provisionally established (皆是假立, Jie shi jiali). The 'Abhidharmakośa' establishes two and twenty (俱舍所立二及二十, Jushe suo li erji ershi). There are no coarse or fine colors (無粗細色, Wu cuxi se). Because length and shortness already include coarseness and fineness (長短攝故, Changduan shegu). There are no last three colors (無後三種, Wu hou san zhong). Because they are included in the 'Dharma-dhātu' (法處攝故, Fachu shegu). There is no black color in the sutras and treatises of the Great and Small Vehicles (大小經論無黑色者, Daxiao jinglun wu heise zhe). Or it is included in blue (或青所攝, Huo qing suo she). Because it is close to blue (與青近故, Yu qing jin gu). Or because the lotus flower only has four colors (或隨蓮花但四色故, Huo sui lianhua dan si se gu). Or because it has no different essence from darkness (或與闇色無別體故, Huo yu anse wu bieti gu). The noise and disappearance of numbers, with the increase, produce different arguments (數諠數謝隨增異論, Shu xuan shu xie sui zeng yi lun). Names and sentences that can express and manifest meaning are therefore called 'sound' (表彰名句故名為聲, Biaozhang mingju gu mingwei sheng). There are eleven other names for 'sound' (此聲別名有十一種, Cisheng bieming you shiyizhong). The first is the sound produced by the great elements that are grasped (一因執受大種聲, Yi yin zhishou dazhong sheng). It refers to those that arise from sentient beings (謂從有情之所起者, Wei cong youqing zhi suoqi zhe). Because sentient beings are grasped by consciousness (有情乃為識執受故, Youqing naiwei shi zhishou gu). The second is the sound produced by the great elements that are not grasped (二因不執受大種聲, Er yin bu zhishou dazhong sheng). It refers to those that arise from non-sentient beings (謂從非情之所起者, Wei cong feiqing zhi suoqi zhe). Because non-sentient beings are not grasped by consciousness (非情不為識執受故, Feiqing buwei shi zhishou gu). The third is the sound produced by both (三因俱聲, San yin ju sheng). It refers to those that are produced jointly by sentient and non-sentient beings (謂情非情共所起者, Wei qing feiqing gong suoqi zhe). The great elements that are grasped and not grasped arise together (執非執受大種起, Zhi fei zhishou dazhong qi).
故。四可意聲。謂隨所樂悅心意者。有聞音樂不悅意故。五不可意聲。謂隨所惡不悅意者。縱罵辱等有悅意故。六俱相違聲。謂所聞聲非好非惡。于聞者識但平等故。七世所共成聲。謂依世間共立言教之所起者。如車舍等。八成所引聲。謂諸聖者成就無漏之所起者。依此聲上建立三藏聖教體故。九遍計所執聲。謂諸外道所起言教。從計所執虛妄起故。十聖言所攝聲。謂依見聞覺知四種而起。八種真實語故。十一非聖言所攝聲。亦依見聞覺知四種而起。八種虛妄語故。前三種聲可是實有。依實體聲而建立故。餘八種聲皆假建立。於前三聲分位說故。俱舍論中說有八種。但約執受及無報受情非情名可不可意而建立故但有爾所。離質潛形屢隨風轉。是鼻所嗅。別名為香。此則兼臭亦得此名。非唯沉麝獨名香也。由是此香別名有六。一者好香。益根順情鼻可樂取併名好香。以沉檀等非諸有情皆順益故。二者惡香。損根違情非鼻樂取併名為惡。以糞穢等非諸有情同爲損故。三平等香。非損非益無順無違非可愛增名平等故。四俱生香。謂與本質俱時而生。如沉香等質俱有故。五和合香。謂雜諸物共成一香。生此香氣與余異故。六變異香。謂隨物質所和合時。而此香氣有變異故。前三是實。香本體故。后三是假。轉變立故。若俱舍論
【現代漢語翻譯】 現代漢語譯本 因此，有四種可意聲。即隨聽者喜好而令人愉悅的聲音。因為有時聽到的音樂並不令人愉快。 五種不可意聲。即隨聽者厭惡而不令人愉悅的聲音。即使是辱罵等聲音，有時也可能令人愉快。 六種俱相違聲。即所聽到的聲音既非好也非壞，對於聽者的意識來說只是平等的聲音。 七種世所共成聲。即依據世間共同建立的言語教導所產生的聲音，如車、房屋等。 八種成所引聲。即諸聖者成就無漏智慧所產生的聲音，依據這種聲音可以建立三藏聖教的體系。 九種遍計所執聲。即諸外道所產生的言語教導，從虛妄的計度執著而產生。 十種聖言所攝聲。即依據見、聞、覺、知四種方式而產生的，八種真實語。 十一種非聖言所攝聲。也是依據見、聞、覺、知四種方式而產生的，八種虛妄語。 前三種聲音是真實存在的，因為是依據實體的聲音而建立的。其餘八種聲音都是假立的，是在前三種聲音的基礎上進行劃分說明的。《俱舍論》中說有八種聲音，但那是根據是否被執受，以及是否有果報，對有情和非有情，可意和不可意進行劃分而建立的，所以只有這些種類。離開實體而潛藏形跡，經常隨風飄轉的是鼻子所嗅到的，特別的名稱叫做香。這裡也包括臭味，並非只有沉香、麝香才叫做香。因此，這種香的別名有六種： 第一種是好香。對根有益，順應情意，鼻子喜歡接受的，都叫做好香。因為沉香、檀香等並非對所有有情都順應有益。 第二種是惡香。損害根，違背情意，鼻子不喜歡接受的，都叫做惡香。因為糞便等並非所有有情都認為是有害的。 第三種是平等香。既不損害也不有益，既不順應也不違背，不可愛也不可憎，叫做平等香。 第四種是俱生香。即與物質本質同時產生的香，如沉香等，與物質同時存在。 第五種是和合香。即混合多種物質共同形成的香，產生的香氣與單獨的物質不同。 第六種是變異香。即隨著物質的混合，這種香氣會發生變化。 前三種是真實的，是香的本體。后三種是假立的，是轉變而建立的。如果《俱舍論》中...
【English Translation】 English version Therefore, there are four kinds of agreeable sounds. These are sounds that are pleasing and delightful to the listener. This is because sometimes the music heard is not pleasant. Five kinds of disagreeable sounds. These are sounds that are disliked and unpleasant to the listener. Even insults and the like can sometimes be pleasant. Six kinds of mutually contradictory sounds. These are sounds that are neither good nor bad, but are simply neutral to the listener's consciousness. Seven kinds of sounds established by common consent in the world. These are sounds that arise from worldly teachings and conventions, such as those of carts and houses. Eight kinds of sounds produced by accomplishment. These are sounds produced by the sages who have attained non-outflow wisdom. Based on these sounds, the system of the Three Baskets (Tripitaka) of sacred teachings can be established. Nine kinds of sounds apprehended by imputation. These are the teachings produced by non-Buddhist, arising from false imputation and attachment. Ten kinds of sounds included in sacred speech. These are sounds that arise based on the four ways of seeing, hearing, feeling, and knowing, and are the eight kinds of truthful speech. Eleven kinds of sounds not included in sacred speech. These also arise based on the four ways of seeing, hearing, feeling, and knowing, and are the eight kinds of false speech. The first three kinds of sounds are real, because they are established based on substantial sounds. The remaining eight kinds of sounds are all provisionally established, being explained as divisions of the first three kinds of sounds. The Abhidharmakośa says there are eight kinds of sounds, but that is based on whether they are apprehended or not, and whether they have karmic retribution or not, and are established by dividing sentient and non-sentient beings, agreeable and disagreeable. Therefore, there are only these kinds. That which leaves the substance and hides its form, often drifting with the wind, is what the nose smells, and its special name is 'fragrance'. This also includes odors, and not only agarwood and musk are called 'fragrance'. Therefore, this fragrance has six other names: The first is good fragrance. That which benefits the roots, accords with feelings, and is pleasing to the nose is called good fragrance. Because agarwood, sandalwood, etc., are not beneficial to all sentient beings. The second is bad fragrance. That which harms the roots, goes against feelings, and is not pleasing to the nose is called bad fragrance. Because feces, etc., are not considered harmful by all sentient beings. The third is neutral fragrance. That which neither harms nor benefits, neither accords with nor goes against, neither lovable nor hateful, is called neutral fragrance. The fourth is co-arisen fragrance. That is, fragrance that arises simultaneously with the essence of the substance, such as agarwood, which exists simultaneously with the substance. The fifth is combined fragrance. That is, fragrance formed by mixing various substances together, and the fragrance produced is different from the individual substances. The sixth is transformed fragrance. That is, as substances are mixed, this fragrance changes. The first three are real, being the essence of fragrance. The latter three are provisionally established, being established through transformation. If in the Abhidharmakośa...
唯說四種。所謂好惡平不平等。后二依根損益而立。既非別體故不別說。隨質有無于根損益屢招粗苦。別名為味。此味別名又十二種。一苦。二酢。三甘。四辛。五咸。六淡。此之六味是其實體。世所共知更無別釋。七可意味。謂隨所好適其意故。八不可意味。謂隨所惡不適意故。九相違味。謂非好惡但平等故。十俱生味。謂果中味質俱有故。十一和合味。諸物和雜而別生故。十二變異味。隨質生熟味轉變故。此六是假。於前六上分位立故。俱舍論中唯說六種。即是前六味實體故。隨物所生為身所取。令根損益別名為觸。此觸別名有二十二。澀滑輕重緩急冷暖飢渴飽悶強弱癢痛老死疲息黏勇。對法與此次第不同。而於強弱改名力劣。若依俱舍更加四種。謂即四大堅濕暖動。皆能于身有所觸故。是前諸觸所依體故。諸觸依此分位立故。兼說輕重澀滑飢渴冷。共成十一觸。不說餘者。義不具故。無質可對。非五根取。唯意根所緣。名法處所攝色。法謂軌持。自共相等。處謂處所。意所緣處。此色是此法處收故。別名法處所攝色也。此色別名又有五種。一極略色。亦名極微。古名鄰虛。或名微塵。略彼粗色極至微塵。鄰次虛空名極略色。此非眼見但意所緣。謂瑜伽師以假想慧。于粗色相漸次除拆。至不可拆鄰次虛空。說為極
微。若更拆之便似空現。不名為色。極微略故名極略色。二極迥色。謂即極微是色邊際。既無方分。離余礙觸。極孤迥故名極迥色。此與極略體雖無別。而義有異。是故別分。三受所引色。從惡友所發惡思愿誓受諸惡不律儀事。及從善友發善思愿所受別別解脫律儀。此二所生無表之色。雖依思愿善惡種立。由從色生又防色故。是故名為受所引色。四遍計所起色。謂遍計心所執實有我法之色。此無本質獨有影像。似色相現。若與五識同時意識緣本質色所起相分。是性境故。非此色攝。獨頭意識影像色相故。名遍計所起色也。五自在所生色。自在菩薩大聲聞等。及諸凡夫定自在者。依次第定作青等觀所變青黃赤等色相分。或變第八五塵相分以為金銀蘇酪等相色。從自在力新生故。名為自在所生色也。前四是假。唯觀心等假建立故。后一通實。亦第八識所緣境故。小乘有部皆說是實。然法處色唯說一種。謂即善惡所生無表。即當此中受所引色。不說餘者。義不具故。如是所說十一種色。俱舍論中極微所成。離心別有。而唯識說皆是本識。隨量大小頓現一相。非由極微合成一物。皆五蘊中色蘊所攝。並有積聚變礙性故。十二處中十一處攝。隨應有彼生門義故。非意根者。非心識故。十八界中十一界攝。是能生本種類義故。既蘊
【現代漢語翻譯】 現代漢語譯本 微（Kalāpa）。如果再拆分它，就好像空無一物顯現，不能稱之為『色』（Rūpa，物質）。因為極其微小，所以稱為『極略色』（Paramāṇu-rūpa，極微色）。 二、極迥色（Atyanta-vivikta-rūpa，極迥色）。指的是極微作為色的邊際，既然沒有方位，又遠離其他障礙和觸感，因為極其孤立和迥異，所以稱為『極迥色』。這與極略色在本體上雖然沒有區別，但在意義上有所不同，因此單獨劃分。 三、受所引色（Adāna-rūpa，受所引色）。從惡友那裡發起的惡思、惡愿，誓受各種惡不律儀之事；以及從善友那裡發起善思、善愿，所受的各種別解脫律儀。這兩種所產生的無表色（Avijñapti-rūpa，無表色），雖然依據思愿的善惡種子而建立，但由於從色產生，又防止色，所以稱為『受所引色』。 四、遍計所起色（Parikalpita-rūpa，遍計所起色）。指的是遍計心（Parikalpita-citta，遍計心）所執著的實有我法之色。這種色沒有本質，只有影像，呈現出類似色相的顯現。如果與五識同時，意識緣取本質色所產生的相分（Nimitta-bhāga，相分），因為是性境（Svabhāva-viṣaya，自性境），不屬於此色。因為是獨頭意識的影像色相，所以稱為『遍計所起色』。 五、自在所生色（Vaśitā-rūpa，自在所生色）。自在菩薩（Vaśitā-bodhisattva，自在菩薩）、大聲聞等，以及各種凡夫中的禪定自在者，依據次第禪定，作青色等觀想所變化的青、黃、赤等色相分，或者變化第八識（Ālaya-vijñāna，阿賴耶識）的五塵相分，成為金、銀、蘇酪等相的色。因為是從自在力新產生的，所以稱為『自在所生色』。 前四種是假立的，僅僅是觀心等假立的緣故。后一種通於真實，也是第八識所緣的境界的緣故。小乘有部（Sarvāstivāda， सर्वस्तिवाद）都說這是真實的。然而法處色（Dharmāyatana-rūpa，法處所攝色）只說一種，即善惡所生的無表色，相當於此處的受所引色。不說其他幾種，是因為意義不完備的緣故。像這樣所說的十一種色，在《俱舍論》（Abhidharmakośa， अभिधर्मकोश）中，是由極微所成，離開心識而獨立存在的。而唯識（Vijñānavāda，विज्ञानवाद）認為，這些都是本識（Mūla-vijñāna，本識）隨量的大小頓然顯現的一個相，不是由極微合成一個物體，都屬於五蘊（Pañca-skandha，五蘊）中的色蘊（Rūpa-skandha，色蘊）所攝，並且具有積聚和變礙的性質。在十二處（Dvādaśa-āyatana，十二處）中，屬於十一個處所攝，隨其相應具有產生之門的意思。不屬於意根（Manāyatana，意根），因為不是心識的緣故。在十八界（Aṣṭādaśa-dhātu，十八界）中，屬於十一個界所攝，是能產生根本種類的意思。既然是蘊
【English Translation】 English version Minute. If it is further broken down, it would seem like emptiness appears, and it cannot be called 'Rūpa' (form, matter). Because it is extremely minute, it is called 'Paramāṇu-rūpa' (atomic form, extremely minute form). Two, Atyanta-vivikta-rūpa (extremely isolated form). It refers to the ultimate minute particle as the boundary of form. Since it has no direction and is far from other obstacles and tactile sensations, it is called 'Atyanta-vivikta-rūpa' because it is extremely isolated and distinct. Although this is not different from Paramāṇu-rūpa in substance, it is different in meaning, so it is divided separately. Three, Adāna-rūpa (form derived from reception). It refers to the non-manifesting form produced from evil thoughts and vows arising from bad friends, and the acceptance of various evil non-restrained practices; as well as the various individual liberation vows accepted from good thoughts and vows arising from good friends. Although these two types of non-manifesting form are established based on the seeds of good and evil thoughts and vows, they are called 'Adāna-rūpa' because they arise from form and prevent form. Four, Parikalpita-rūpa (form arising from conceptual construction). It refers to the form of self and dharma that is truly grasped by the Parikalpita-citta (conceptual mind). This form has no substance, only an image, and appears as a form-like manifestation. If it occurs simultaneously with the five consciousnesses, the image-division (Nimitta-bhāga) produced by the consciousness cognizing the essential form, because it is Svabhāva-viṣaya (self-nature realm), it does not belong to this form. Because it is the image-form of the independent consciousness, it is called 'Parikalpita-rūpa'. Five, Vaśitā-rūpa (form born of mastery). Free Bodhisattvas (Vaśitā-bodhisattva), great Śrāvakas, and those with meditative mastery among ordinary people, based on sequential samādhi, transform the blue, yellow, red, etc., aspects of form visualized in blue, etc., meditations, or transform the aspects of the five sense objects of the eighth consciousness (Ālaya-vijñāna) into forms such as gold, silver, clarified butter, etc. Because it is newly produced from the power of mastery, it is called 'Vaśitā-rūpa'. The first four are hypothetical, merely established by mental contemplation, etc. The last one is both real, and also the object of the eighth consciousness. The Sarvāstivāda school of Hīnayāna says that this is real. However, only one type of Dharmāyatana-rūpa is mentioned, namely the non-manifesting form produced by good and evil, which corresponds to the Adāna-rūpa here. The others are not mentioned because their meaning is incomplete. The eleven types of form mentioned in this way, in the Abhidharmakośa, are composed of extremely minute particles and exist independently of consciousness. However, Vijñānavāda believes that these are all aspects of the fundamental consciousness (Mūla-vijñāna) that suddenly appear in accordance with the size, and are not objects composed of extremely minute particles. They are all included in the Rūpa-skandha (form aggregate) of the five aggregates (Pañca-skandha), and have the nature of accumulation and obstruction. Among the twelve āyatanas (Dvādaśa-āyatana), they are included in eleven āyatanas, and have the meaning of being the gate of production accordingly. They do not belong to the mind base (Manāyatana) because they are not consciousness. Among the eighteen dhātus (Aṣṭādaśa-dhātu), they are included in eleven dhātus, and are the meaning of being the fundamental type that can produce. Since it is an aggregate
處界通因果位。由此亦通佛果位。有說。佛具有色根境故。說無蘊等非了義故。若在果位性唯無漏。佛身蘊等皆妙凈故。能變凈識非有漏故。說有漏者隨小乘故。若在因位性唯有漏。以是異熟識相分故。其能變識是有漏故。由見相分性類同故。若無漏色性唯是善。皆是真實順益法故。若有漏色性皆無記。由能變識性無記故。論說色聲非善惡故。若法處色有無不定。若在佛身無遍計色。諸佛已斷計執心故。極略迥色雖亦實無。隨俗亦有假想慧故。諸佛遍緣假實法故。佛常發起諸善思愿。戒共諸色無斷滅故。得大自在悉能轉變。其自在色決定有故。若在因位三乘聖者。隨其處應五種皆有。有漏心時起計執故。有四皆相如應準知。若諸異生得定心者亦有五種。未得定者容有遍計受所引色。以計執心常不斷故。善惡思愿隨互起故。其前二色唯是善收。唯從定心之所起故。受所引色通善惡性。善惡思愿所引起故。遍計起色通其三性。是獨影境從見分故。自在生色性是無記。變本識相是通果故。界地等義如理應思。
論。第四心不相應行法有二十四種 開曰。次釋第四不相應行。于中有二。初總標舉數。后依數辨列。此初也。若小乘宗說有十四。亦有更加隨眠相者。今大乘宗說二十四。若唯識論隨破小乘。但顯十四不相應相
【現代漢語翻譯】 現代漢語譯本 處界通因果位：處（ayatana，指眼、耳、鼻、舌、身、意六處）和界（dhātu，指眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界十八界）的性質，貫通因位和果位。 由此亦通佛果位：由此也貫通佛的果位。 有說：有人說。 佛具有色根境故：佛具有色根（rūpa-indriya，指眼、耳、鼻、舌、身五根）和色境（rūpa-viṣaya，指色、聲、香、味、觸五境）。 說無蘊等非了義故：說五蘊（skandha，指色、受、想、行、識）等為空無，並非究竟了義。 若在果位性唯無漏：如果在果位，其性質唯是無漏（anāsrava，指沒有煩惱的清凈狀態）。 佛身蘊等皆妙凈故：佛的身、五蘊等都是微妙清凈的。 能變凈識非有漏故：能變現清凈識（vijñāna，指八識）不是有漏（sāsrava，指有煩惱的狀態）。 說有漏者隨小乘故：說有漏是隨順小乘的說法。 若在因位性唯有漏：如果在因位，其性質唯是有漏。 以是異熟識相分故：因為這是異熟識（vipāka-vijñāna，指第八識阿賴耶識）的相分（nimitta-bhāga，指識所緣的境界）。 其能變識是有漏故：其能變識是有漏的。 由見相分性類同故：由於見分（darśana-bhāga，指識的能見部分）和相分的性質種類相同。 若無漏色性唯是善：如果無漏色（rūpa），其性質唯是善（kuśala，指好的、有利的）。 皆是真實順益法故：都是真實且順益的法。 若有漏色性皆無記：如果有漏色，其性質都是無記（avyākṛta，指非善非惡）。 由能變識性無記故：由於能變識的性質是無記的。 論說色聲非善惡故：《論》中說色和聲不是善或惡。 若法處色有無不定：如果法處所攝的色法，有或無是不定的。 若在佛身無遍計色：如果在佛身，沒有遍計所執色（parikalpita-rūpa，指虛妄分別所執著的色）。 諸佛已斷計執心故：諸佛已經斷除了計執心。 極略迥色雖亦實無：極微色（paramāṇu-rūpa，指最小的色）雖然實際上沒有。 隨俗亦有假想慧故：但隨順世俗，也有假想的智慧。 諸佛遍緣假實法故：諸佛普遍緣取假和實的法。 佛常發起諸善思愿：佛常常發起各種善的思愿。 戒共諸色無斷滅故：戒（śīla，指戒律）和相關的色法沒有斷滅。 得大自在悉能轉變：獲得大自在，能夠完全轉變。 其自在色決定有故：其自在所生的色法是決定存在的。 若在因位三乘聖者：如果在因位，三乘（triyāna，指聲聞乘、緣覺乘、菩薩乘）的聖者。 隨其處應五種皆有：隨其所處，應有五種色法。 有漏心時起計執故：因為有漏心時會生起計執。 有四皆相如應準知：有四種情況，都應如相應的情況來理解。 若諸異生得定心者亦有五種：如果各種凡夫得到定心，也有五種色法。 未得定者容有遍計受所引色：未得到定心的人，可能有遍計所執受所引生的色法。 以計執心常不斷故：因為計執心常常不斷。 善惡思愿隨互起故：善和惡的思愿隨著互相生起。 其前二色唯是善收：其前兩種色法唯是善所攝。 唯從定心之所起故：唯從定心所生起。 受所引色通善惡性：受所引生的色法通於善和惡的性質。 善惡思愿所引起故：由善和惡的思愿所引起。 遍計起色通其三性：遍計所起的色法通於三種性質（善、惡、無記）。 是獨影境從見分故：是獨影境，從見分而來。 自在生色性是無記：自在所生的色法性質是無記。 變本識相是通果故：變現根本識的相分，是通於果位的。 界地等義如理應思：界、地等的意義，應如理思維。 論：第四心不相應行法有二十四種：論：第四種心不相應行法（citta-viprayukta-saṃskāra-dharma）有二十四種。 開曰：次釋第四不相應行。于中有二。初總標舉數。后依數辨列。此初也：開曰：接下來解釋第四種不相應行。其中有二部分：首先是總的標舉數目，然後是依照數目來辨別列舉。這是第一部分。 若小乘宗說有十四。亦有更加隨眠相者。今大乘宗說二十四。若唯識論隨破小乘。但顯十四不相應相：如果小乘宗說有十四種，也有加上隨眠（anuśaya，指煩惱的潛在形式）的相的。現在大乘宗說有二十四種。如果唯識論隨著破斥小乘，就只顯示十四種不相應行相。
【English Translation】 English version The nature of āyatana (sense bases, i.e., the six sense organs: eye, ear, nose, tongue, body, and mind) and dhātu (elements, i.e., the eighteen realms: eye-realm, ear-realm, nose-realm, tongue-realm, body-realm, mind-realm, form-realm, sound-realm, smell-realm, taste-realm, touch-realm, dharma-realm) pervades the causal stage and the resultant stage. From this, it also pervades the resultant stage of the Buddha. Some say: The Buddha possesses the sense organs of form (rūpa-indriya, i.e., the five sense organs: eye, ear, nose, tongue, and body) and the objects of form (rūpa-viṣaya, i.e., the five sense objects: form, sound, smell, taste, and touch). Therefore, saying that the aggregates (skandha, i.e., form, feeling, perception, mental formations, and consciousness) are empty is not the ultimate meaning. If in the resultant stage, its nature is only unconditioned (anāsrava, i.e., the pure state without afflictions). The Buddha's body, aggregates, etc., are all wonderfully pure. The consciousness that transforms purely (vijñāna, i.e., the eight consciousnesses) is not conditioned (sāsrava, i.e., the state with afflictions). Saying it is conditioned follows the teachings of the Hīnayāna. If in the causal stage, its nature is only conditioned. Because it is the image-aspect (nimitta-bhāga, i.e., the object of consciousness) of the resultant consciousness (vipāka-vijñāna, i.e., the eighth consciousness, Ālaya-vijñāna). The transforming consciousness is conditioned. Because the nature of the seeing-aspect (darśana-bhāga, i.e., the seeing part of consciousness) and the image-aspect are of the same kind. If unconditioned form (rūpa), its nature is only good (kuśala, i.e., wholesome, beneficial). All are real and beneficial dharmas. If conditioned form, its nature is all neutral (avyākṛta, i.e., neither good nor bad). Because the nature of the transforming consciousness is neutral. The treatise says that form and sound are neither good nor bad. If the form included in the dharma-realm, its existence or non-existence is uncertain. If in the Buddha's body, there is no form of conceptual construction (parikalpita-rūpa, i.e., form grasped by false discrimination). Because all Buddhas have cut off the mind of conceptual grasping. Extremely subtle and distant form, although it is actually non-existent. Following convention, there is also imagined wisdom. Because all Buddhas universally perceive both false and real dharmas. Buddhas constantly generate all good thoughts and vows. Precepts (śīla, i.e., moral discipline) and related forms are not subject to cessation. Having attained great sovereignty, they are able to completely transform. The form produced by sovereignty is definitely existent. If in the causal stage, the saints of the three vehicles (triyāna, i.e., Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Depending on their location, they should all have five types of form. Because conceptual grasping arises during the time of conditioned mind. There are four situations, all of which should be understood accordingly. If various ordinary beings attain a mind of samādhi, they also have five types of form. Those who have not attained samādhi may have form induced by conceptual grasping and feeling. Because the mind of conceptual grasping is constantly unceasing. Good and bad thoughts and vows arise mutually. The first two types of form are only included in the good. Because they only arise from the mind of samādhi. Form induced by feeling is common to both good and bad nature. Caused by good and bad thoughts and vows. Form arising from conceptual construction is common to the three natures (good, bad, and neutral). It is a solitary shadow object, coming from the seeing-aspect. The nature of form produced by sovereignty is neutral. Transforming the image-aspect of the fundamental consciousness is common to the resultant stage. The meaning of realm, ground, etc., should be contemplated reasonably. Treatise: The fourth category, mental formations not associated with mind (citta-viprayukta-saṃskāra-dharma), has twenty-four types. Commentary: Next, explain the fourth category of non-associated formations. There are two parts: first, a general enumeration of the number; second, a differentiation and listing according to the number. This is the first part. If the Hīnayāna school says there are fourteen, and some add the aspect of latent afflictions (anuśaya, i.e., the latent forms of afflictions). Now, the Mahāyāna school says there are twenty-four. If the Consciousness-only treatise follows the refutation of the Hīnayāna, it only shows the fourteen aspects of non-associated formations.
。若瑜伽等顯大乘宗。辨二十四不相應義。故瑜伽等具廣分別。今依瑜伽顯揚五蘊及唯識等諸論說也。
論。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一二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 開曰。此依數辨列也。所言得者。即成就義。依瑜伽論具義釋云。謂依有情諸可成法。先獲不失說名為得。此得成就有其三種。一種子成就。若染污法諸無記法生得善法。不由功用而現行者。染污未為奢摩他伏。無記未為聖道永害。生得未為邪見所損。行與不行皆名成就。未被損伏用可有故。二自在成就。謂若加行所生善法。一分無記增盛種子加行善者。謂聞思修世出世間一切功德。由此加行行自在故。成就此善名自在者。故加行善等名自在成就。三現行成就。謂蘊處界若善不善無記現行。若斷損伏必不成就。未損伏故皆得現行。即此現行名為成就。前二約種。此就現行。故得成就有其三種。言命根者。唯識論云。謂異熟識為趣生體。是遍恒續異熟果故。此能執持根依處等令不壞斷。名為有情。即異熟識未舍執受未斷壞位。名為命根。此識親從自種而生。即依親生此識種子。由業所引功能差別住時決
【現代漢語翻譯】 現代漢語譯本：如果瑜伽行派等顯揚大乘宗義的論典，辨析二十四種不相應行法，那麼瑜伽行派等就具備了廣泛的分別。現在依據《瑜伽師地論》、《顯揚聖教論》等關於五蘊和唯識的論述來解釋。
論：一、得（成就），二、命根（維持生命的能力），三、眾同分（同類眾生的共性），四、異生性（凡夫的性質），五、無想定（滅除一切心想的禪定），六、滅盡定（滅盡一切心識活動的禪定），七、無想事（無想定的果報），八、名身（名稱的集合），九、句身（句子的集合），十、文身（文字的集合），十一、生（產生），十二、老（衰老），十三、住（持續），十四、無常（變化），十五、流轉（輪迴），十六、定異（確定和差異），十七、相應（相互配合），十八、勢速（力量和速度），十九、次第（順序），二十、方（方向），二十一、時（時間），二十二、數（數量），二十三、和合性（和諧統一的性質），二十四、不和合性（不和諧不統一的性質）。
開示說：這是按照數量來排列的。所說的『得』，就是成就的意思。依據《瑜伽師地論》的詳細解釋，是指對於有情眾生來說，那些可以成就的法，先獲得而不失去，就叫做『得』。這種成就，有三種：第一是種子成就。如果是染污法、無記法（非善非惡的法）和生來就有的善法，不是通過後天的努力而顯現的，染污法沒有被奢摩他（止）所降伏，無記法沒有被聖道永遠斷除，生來就有的善法沒有被邪見所損害，那麼，這些法無論是否現行，都叫做成就。因為沒有被損害和降伏，所以其作用是可能存在的。第二是自在成就。是指通過後天的努力所產生的善法，以及一部分增長種子的無記法。通過後天的努力所產生的善法，包括聽聞、思考、修習世間和出世間的一切功德。由於通過後天的努力，其行為是自在的，所以成就了這種善法，叫做自在成就。因此，通過後天的努力所產生的善法等，叫做自在成就。第三是現行成就。是指蘊、處、界，無論是善、不善還是無記，只要是現行的，如果被斷除、損害或降伏，就一定不能成就。因為沒有被損害和降伏，所以都可以現行。這種現行就叫做成就。前兩種是就種子而言，這種是就現行而言。所以，成就分為三種。所說的『命根』，《唯識論》中說，是指異熟識（第八識）作為趣向生命的本體，因為它是普遍、恒常、持續的異熟果報。這種異熟識能夠執持根身（五根和身體）和所依處等，使它們不壞滅斷絕，所以叫做有情。異熟識沒有捨棄執受，沒有斷壞的時候，就叫做命根。這種識直接從自己的種子而產生，也就是依靠直接產生這種識的種子，由於業力所引導的功能差別，而決定其住留的時間。
English version: If treatises such as the Yogacara school, which expound the Mahayana doctrines, analyze the twenty-four non-associated mental formations, then the Yogacara school and others possess extensive distinctions. Now, we rely on the explanations of the Yogacarabhumi-sastra (瑜伽師地論, Treatise on the Stages of Yoga Practice), Asanga's Compendium of Determinations (顯揚聖教論, Xianyang Shengjiao Lun) and other treatises on the five aggregates (skandhas) and consciousness-only (vijnapti-matra).
Treatise: 1. Prapti (得, attainment), 2. Jivitendriya (命根, life faculty), 3. Nikayasabhaga (眾同分, commonality of beings), 4. Prthagjanatva (異生性, state of being an ordinary person), 5. Asamjnika-samapatti (無想定, cessation of perception meditation), 6. Nirodha-samapatti (滅盡定, cessation meditation), 7. Asamjnaka (無想事, state of non-perception), 8. Nama-kaya (名身, collection of names), 9. Pada-kaya (句身, collection of phrases), 10. Vyanjana-kaya (文身, collection of letters), 11. Jati (生, birth), 12. Jara (老, aging), 13. Sthiti (住, duration), 14. Anityata (無常, impermanence), 15. Samsara (流轉, flowing on), 16. Niyatata (定異, definiteness), 17. Samprayoga (相應, association), 18. Java (勢速, swiftness), 19. Anupurvata (次第, sequence), 20. Desa (方, direction), 21. Kala (時, time), 22. Samkhya (數, number), 23. Samagri (和合性, harmony), 24. Visamagri (不和合性, disharmony).
Explanation: This is arranged according to number. What is called 'prapti' (得), means 'attainment'. According to the detailed explanation in the Yogacarabhumi-sastra, it refers to those dharmas (法, phenomena) that can be attained by sentient beings (sattvas), which are first obtained and not lost, and are called 'prapti'. This attainment has three types: First, seed attainment. If they are defiled dharmas, neutral dharmas (neither good nor evil), and innate good dharmas, which are not manifested through effort, the defiled dharmas have not been subdued by samatha (奢摩他, calming meditation), the neutral dharmas have not been permanently destroyed by the noble path, and the innate good dharmas have not been harmed by wrong views. Whether these dharmas are active or not, they are all called attainment. Because they have not been harmed or subdued, their function is possible. Second, self-mastery attainment. This refers to the good dharmas produced through effort, and a portion of the neutral dharmas that increase the seeds. The good dharmas produced through effort include hearing, thinking, and cultivating all worldly and supramundane merits. Because the behavior is free due to this effort, the attainment of this good is called self-mastery. Therefore, good dharmas produced through effort are called self-mastery attainment. Third, manifest attainment. This refers to the aggregates (skandhas), sense bases (ayatanas), and elements (dhatus), whether they are good, unwholesome, or neutral, as long as they are manifest. If they are cut off, harmed, or subdued, they certainly cannot be attained. Because they have not been harmed or subdued, they can all be manifest. This manifestation is called attainment. The first two are in terms of seeds, and this one is in terms of manifestation. Therefore, there are three types of attainment. What is called 'jivitendriya' (命根), the Vijnaptimatrata-siddhi (唯識論, Consciousness-Only Treatise) says, refers to the alaya-vijnana (異熟識, storehouse consciousness) as the essence of directing towards life, because it is the universal, constant, and continuous result of maturation. This alaya-vijnana can uphold the root body (the five roots and the body) and the supporting places, etc., so that they are not destroyed or cut off, and therefore it is called a sentient being (sattva). When the alaya-vijnana has not abandoned its grasping and has not been cut off or destroyed, it is called the life faculty. This consciousness is directly produced from its own seed, that is, relying on the seed that directly produces this consciousness, due to the functional differences guided by karma, the duration of its stay is determined.
【English Translation】 If treatises such as the Yogacara school, which expound the Mahayana doctrines, analyze the twenty-four non-associated mental formations, then the Yogacara school and others possess extensive distinctions. Now, we rely on the explanations of the Yogacarabhumi-sastra (瑜伽師地論, Treatise on the Stages of Yoga Practice), Asanga's Compendium of Determinations (顯揚聖教論, Xianyang Shengjiao Lun) and other treatises on the five aggregates (skandhas) and consciousness-only (vijnapti-matra).
Treatise: 1. Prapti (得, attainment), 2. Jivitendriya (命根, life faculty), 3. Nikayasabhaga (眾同分, commonality of beings), 4. Prthagjanatva (異生性, state of being an ordinary person), 5. Asamjnika-samapatti (無想定, cessation of perception meditation), 6. Nirodha-samapatti (滅盡定, cessation meditation), 7. Asamjnaka (無想事, state of non-perception), 8. Nama-kaya (名身, collection of names), 9. Pada-kaya (句身, collection of phrases), 10. Vyanjana-kaya (文身, collection of letters), 11. Jati (生, birth), 12. Jara (老, aging), 13. Sthiti (住, duration), 14. Anityata (無常, impermanence), 15. Samsara (流轉, flowing on), 16. Niyatata (定異, definiteness), 17. Samprayoga (相應, association), 18. Java (勢速, swiftness), 19. Anupurvata (次第, sequence), 20. Desa (方, direction), 21. Kala (時, time), 22. Samkhya (數, number), 23. Samagri (和合性, harmony), 24. Visamagri (不和合性, disharmony).
Explanation: This is arranged according to number. What is called 'prapti' (得), means 'attainment'. According to the detailed explanation in the Yogacarabhumi-sastra, it refers to those dharmas (法, phenomena) that can be attained by sentient beings (sattvas), which are first obtained and not lost, and are called 'prapti'. This attainment has three types: First, seed attainment. If they are defiled dharmas, neutral dharmas (neither good nor evil), and innate good dharmas, which are not manifested through effort, the defiled dharmas have not been subdued by samatha (奢摩他, calming meditation), the neutral dharmas have not been permanently destroyed by the noble path, and the innate good dharmas have not been harmed by wrong views. Whether these dharmas are active or not, they are all called attainment. Because they have not been harmed or subdued, their function is possible. Second, self-mastery attainment. This refers to the good dharmas produced through effort, and a portion of the neutral dharmas that increase the seeds. The good dharmas produced through effort include hearing, thinking, and cultivating all worldly and supramundane merits. Because the behavior is free due to this effort, the attainment of this good is called self-mastery. Therefore, good dharmas produced through effort are called self-mastery attainment. Third, manifest attainment. This refers to the aggregates (skandhas), sense bases (ayatanas), and elements (dhatus), whether they are good, unwholesome, or neutral, as long as they are manifest. If they are cut off, harmed, or subdued, they certainly cannot be attained. Because they have not been harmed or subdued, they can all be manifest. This manifestation is called attainment. The first two are in terms of seeds, and this one is in terms of manifestation. Therefore, there are three types of attainment. What is called 'jivitendriya' (命根), the Vijnaptimatrata-siddhi (唯識論, Consciousness-Only Treatise) says, refers to the alaya-vijnana (異熟識, storehouse consciousness) as the essence of directing towards life, because it is the universal, constant, and continuous result of maturation. This alaya-vijnana can uphold the root body (the five roots and the body) and the supporting places, etc., so that they are not destroyed or cut off, and therefore it is called a sentient being (sattva). When the alaya-vijnana has not abandoned its grasping and has not been cut off or destroyed, it is called the life faculty. This consciousness is directly produced from its own seed, that is, relying on the seed that directly produces this consciousness, due to the functional differences guided by karma, the duration of its stay is determined.
定假立命根。離此命根不可得故。持業依主二釋皆通。眾同分者。依唯識論。眾謂眾多。同謂相似。分者因也。依諸有情身類相似起同智言名眾同分。或復分者即是類義。謂人天等眾類同故。眾同即分持業釋也。異生性者。謂諸聖者皆名同生。而諸凡愚名曰異生。由見所斷二種障故。令諸凡愚異見而生。異趣而生。異類而生。即二障種未永害位。能障聖道名異生性。是異之生。異生之性。皆依主釋。由此性故不得聖法。故小乘中別名非得。無相定者。唯識釋云。有諸外道執無想天以為涅槃。厭患此想為㿈瘡等是生死因。以出離想作意為先修習此定。由修定時于定加行厭患想故。令此心想漸細漸微。漸微心時熏異熟識。成極增上厭心等種。由此損伏心想種故。令不恒行心想不起。依此分位假立此定。想滅為首名無想定。滅盡定者。唯識論云。謂二乘者見粗動心起。必勞慮厭患粗動心心所故。以止息想作意為先。依有頂地遊觀無漏為加行入遮心心所。令心心所漸細漸微。漸微心時熏異熟識。成極增上厭心等。此種勢力而能損伏恒不恒行心心所法。依此分位假立此定。由定能令恒不恒行心等皆滅。名滅盡定。無想事者。即無想天異熟果體。故唯識論名為異熟。求無想果入無想定。此定善故種亦是善。此所熏成種招彼異熟果。
【現代漢語翻譯】 現代漢語譯本： 『定假立命根』（Dìng jiǎ lì mìng gēn）：是假安立的命根。因為離開這個命根就無法獲得（其他）。『持業依主』（Chí yè yī zhǔ）兩種解釋都可行。 『眾同分』（Zhòng tóng fēn）：依據《唯識論》（Wéishì lùn），『眾』指眾多，『同』指相似，『分』指原因。依據諸有情身類相似而生起相同的智慧和言語，稱為『眾同分』。或者，『分』就是『類』的意思，指人、天等眾多類別相同。『眾同』即是『分』，是持業釋。 『異生性』（Yì shēng xìng）：指諸聖者都名為『同生』，而諸凡夫愚人名為『異生』。由於見所斷和修所斷兩種障礙的緣故，使得凡夫愚人產生不同的見解而生，在不同的趣向而生，在不同的類別而生。這兩種障礙的種子在未被永遠斷除的階段，能夠障礙聖道，稱為『異生性』。是『異』的『生』，『異生』的『性』，都是依主釋。由於這種『性』的緣故，無法獲得聖法。因此在小乘佛教中，又名『非得』。 『無想定』（Wú xiǎng dìng）：《唯識論》解釋說，有些外道執著于無想天（Wú xiǎng tiān）以為是涅槃（Niè pán），厭惡此『想』如同癰瘡等，認為是生死的原因。以出離『想』的作意為先導來修習此定。由於修定時對『定』的加行厭惡『想』的緣故，使得此心想逐漸變細變微。逐漸變微的心識熏習異熟識（yì shú shí），形成極其增上的厭惡心等種子。由此損伏心想的種子，使得不恒常執行的心想不起作用。依據這種分位假安立此定。以『想』的滅除為首要，名為『無想定』。 『滅盡定』（Miè jìn dìng）：《唯識論》說，二乘行者見到粗重的動心生起，必定會勞累憂慮，厭惡粗重的動心和心所。以止息『想』的作意為先導，依靠有頂地（Yǒu dǐng dì）遊觀無漏為加行，進入遮蔽心和心所的狀態，使心和心所逐漸變細變微。逐漸變微的心識熏習異熟識，形成極其增上的厭惡心等。這種種子的勢力能夠損伏恒常和不恒常執行的心和心所法。依據這種分位假安立此定。由於此定能夠使恒常和不恒常執行的心等全部滅除，名為『滅盡定』。 『無想事』（Wú xiǎng shì）：即無想天的異熟果體。《唯識論》因此稱之為『異熟』。爲了求得無想果而進入無想定。此定是善的，所以種子也是善的。此定所熏成的種子招感那樣的異熟果。
【English Translation】 English version: 'Fixedly Establishing the Root of Life' (Dìng jiǎ lì mìng gēn): It is the provisionally established root of life. Because apart from this root of life, nothing can be obtained. Both 'Holder-Subject' (Chí yè yī zhǔ) and 'Dependent-Possessive' interpretations are valid. 'Community of Shared Existence' (Zhòng tóng fēn): According to the Vijñāptimātratā-śāstra (Wéishì lùn), 'community' (zhòng) means numerous, 'shared' (tóng) means similar, and 'existence' (fēn) means cause. Based on the similarity of the bodies and types of sentient beings, the arising of the same wisdom and speech is called 'Community of Shared Existence'. Alternatively, 'existence' (fēn) means 'category', referring to the similarity of numerous categories such as humans and gods. 'Shared Community' (Zhòng tóng) is 'existence' (fēn), which is a Holder-Subject interpretation. 'Nature of the Different-Born' (Yì shēng xìng): It refers to all sages being called 'Same-Born' (Tóng shēng), while all ordinary and foolish beings are called 'Different-Born' (Yì shēng). Due to the two kinds of obstructions, those severed by view and those severed by cultivation, ordinary and foolish beings are born with different views, born in different destinies, and born in different categories. The seeds of these two obstructions, in the stage where they have not been permanently eliminated, can obstruct the holy path, and are called 'Nature of the Different-Born'. It is the 'birth' (shēng) of 'different' (yì), the 'nature' (xìng) of 'different-born' (yì shēng), both of which are Dependent-Possessive interpretations. Because of this 'nature' (xìng), one cannot obtain the holy Dharma. Therefore, in the Hinayana Buddhism, it is also called 'Non-Attainment' (Fēi dé). 'Non-Perception Samadhi' (Wú xiǎng dìng): The Vijñāptimātratā-śāstra explains that some heretics cling to the Heaven of Non-Perception (Wú xiǎng tiān) as Nirvana (Niè pán), detesting this 'perception' (xiǎng) as a boil or sore, considering it the cause of birth and death. They cultivate this samadhi with the intention of renouncing 'perception' (xiǎng) as the guide. Because of the aversion to 'perception' (xiǎng) in the practice of this samadhi, this thought gradually becomes subtle and minute. The gradually subtle mind-consciousness imprints the Alaya-consciousness (yì shú shí), forming extremely enhanced seeds of aversion, etc. By subduing the seeds of thought in this way, the non-constant thoughts do not arise. Based on this state, this samadhi is provisionally established. With the cessation of 'perception' (xiǎng) as the primary condition, it is called 'Non-Perception Samadhi' (Wú xiǎng dìng). 'Cessation Samadhi' (Miè jìn dìng): The Vijñāptimātratā-śāstra says that practitioners of the Two Vehicles, seeing the arising of coarse and agitated mind, will surely be weary and troubled, detesting the coarse and agitated mind and mental factors. Taking the intention of stopping 'perception' (xiǎng) as the guide, relying on the Peak of Existence (Yǒu dǐng dì), they contemplate the unconditioned as a preliminary practice, entering the state of obscuring the mind and mental factors, causing the mind and mental factors to gradually become subtle and minute. The gradually subtle mind-consciousness imprints the Alaya-consciousness, forming extremely enhanced aversion, etc. The power of these seeds can subdue the constant and non-constant mind and mental factors. Based on this state, this samadhi is provisionally established. Because this samadhi can cause all constant and non-constant minds, etc., to cease, it is called 'Cessation Samadhi' (Miè jìn dìng). 'Matter of Non-Perception' (Wú xiǎng shì): It is the ripened fruit-body of the Heaven of Non-Perception. Therefore, the Vijñāptimātratā-śāstra calls it 'Ripened' (yì shú). To seek the fruit of Non-Perception, one enters the Non-Perception Samadhi. This samadhi is virtuous, so the seed is also virtuous. The seed imprinted by this samadhi attracts that kind of ripened fruit.
依斯粗動想等不行。依此分位而立彼名。因時由定想等不行。名無想定。果時由報想等不起。名無相事。故事與定二體全差。無想之事依主釋也。言名身者。梵雲南摩。此譯為名。是歸趣義。歸趣所詮法自性故。故唯識云名詮自性。五蘊論云。名者諸法自性增語。如說人天眼耳等事。若唯一名恒稱為名。若至二名即為名身。三名已上是多名身。名之身故依主釋也。下句文等亦準此知。身者即是聚集義故。言句身者。梵云缽陀。此譯為跡。如見象跡以表有象。如是四句表有煩文。隨義傍翻以之為句。唯識等云。句者即是詮差別義。五蘊等云。句是諸法差別增語。如說諸行皆無常等。如婆沙等句有五種。今依大乘句有二種。一集法滿足句。即當婆沙處中句攝。但集諸名不長不短。滿足八字即成一句。不約義圓取字滿足。二顯義周圓句。即攝婆沙余之四句。不定字數隨短長等顯義周圓即名一句。故有短長前後句別。言文身者。謂即是字。梵云便繕那。此譯為文。即是典語。云惡剎羅此翻為字。即是俗語。恐有不悟文字是一。故唯識云。文即是字。此乃是前名句所依。由依文字有名句故。故唯識云爲二所依。古翻經人翻為味者。以便繕那而目四法文形扇味。以文同故錯譯為味。若依小乘皆別有性。性唯無記唯是有漏。今大乘宗
【現代漢語翻譯】 現代漢語譯本 『依斯粗動想等不行』，是根據這些粗顯的念想活動停止的狀態而設立的名稱。因為在修定的過程中，念想等活動不起作用，所以稱為『無想定』（Na-samjna, 無念想的禪定）。在果報產生時，由於業報的原因，念想等活動不生起，這稱為『無相事』（無相的境界）。因此，『事』和『定』的本體完全不同。『無想之事』是依主釋（Tatpurusa），表示『屬於無想的事件』。 關於『名身』，梵語是『Nama』（名稱），這裡翻譯為『名』，意思是『歸趣』。因為『名』指向所詮釋的法的自性。《唯識論》說『名詮自性』。《五蘊論》說：『名是諸法自性的增語』。例如說『人』、『天』、『眼』、『耳』等事物。如果只有一個『名』，就一直稱為『名』。如果有兩個『名』，就成為『名身』。三個或三個以上的『名』就是『多名身』。『名之身』是依主釋，表示『屬於名的集合』。下面的『句身』和『文身』也可以參照這個來理解。『身』的意思就是聚集。 關於『句身』，梵語是『Pada』（詞，步），這裡翻譯為『跡』，就像看到象的足跡就知道有像一樣。同樣，四個句子表達了完整的文章。根據意義，可以把『Pada』翻譯為『句』。《唯識論》等說：『句是詮釋差別的意義』。《五蘊論》等說：『句是諸法差別的增語』，例如說『諸行皆無常』等。根據《婆沙論》等，『句』有五種。現在根據大乘的觀點，『句』有兩種：一是『集法滿足句』，相當於《婆沙論》中的『處中句』。只是聚集各種『名』，不長不短，滿足八個字就成為一句。不考慮意義是否完整，只取字數滿足。二是『顯義周圓句』，包括《婆沙論》中剩餘的四種『句』。不限定字數，無論長短等，只要能完整表達意義，就稱為一句。因此有長短和前後句的區別。 關於『文身』，指的就是『字』。梵語是『Vyanjana』（音素，字），這裡翻譯為『文』，也就是典雅的語言。『Aksara』（字母）翻譯為『字』，也就是通俗的語言。恐怕有人不明白『文字』是一回事，所以《唯識論》說『文即是字』。『文』是前面『名』和『句』所依賴的基礎。因為依賴『文字』才有『名』和『句』，所以《唯識論》說『為二所依』。古代翻譯經典的人把『Vyanjana』翻譯為『味』，是因為『Vyanjana』既指四種法（名、句、文、味）的文字形式，也指扇子的味道。因為『文』和『味』相似，所以錯誤地翻譯為『味』。如果按照小乘的觀點，『文』和『字』各有不同的自性，其自性只有『無記』（既非善也非惡）和『有漏』（有煩惱）。現在是大乘的宗義。
【English Translation】 English version 'Isthah sthula udyam samapatti na asti' (The gross thoughts and feelings do not arise) - This name (Asamjna-samapatti) is established based on the state where these gross thoughts and feelings cease. Because during the practice of meditation, thoughts and feelings do not function, it is called 'Asamjna-samapatti' (meditation without thought). When the karmic retribution manifests, thoughts and feelings do not arise due to the force of karma, this is called 'Asamjna-vastu' (the state of no-thought). Therefore, the 'vastu' (state) and the 'samapatti' (meditation) are entirely different in their essence. 'Asamjna-vastu' is a Tatpurusa compound, indicating 'the event belonging to no-thought'. Regarding 'Nama-kaya' (body of name), the Sanskrit term is 'Nama' (name), which is translated here as 'name', meaning 'that to which one tends'. Because 'name' points to the self-nature of the dharma being explained. The Vijnaptimatrata-siddhi (Treatise on Consciousness-Only) says, 'Name explains self-nature'. The Pancaskandha-prakarana (Treatise on the Five Aggregates) says: 'Name is the expression of the self-nature of all dharmas'. For example, saying 'human', 'deva', 'eye', 'ear', etc. If there is only one 'name', it is always called 'name'. If there are two 'names', it becomes 'Nama-kaya' (body of name). Three or more 'names' are 'multiple Nama-kaya'. 'Nama-kaya' is a Tatpurusa compound, indicating 'the collection belonging to names'. The following 'Pada-kaya' (body of phrase) and 'Vyanjana-kaya' (body of letter) can be understood similarly. 'Kaya' (body) means collection. Regarding 'Pada-kaya' (body of phrase), the Sanskrit term is 'Pada' (word, step), which is translated here as 'trace', just as seeing an elephant's footprint indicates the presence of an elephant. Similarly, four phrases express a complete text. According to the meaning, 'Pada' can be translated as 'phrase'. The Vijnaptimatrata-siddhi (Treatise on Consciousness-Only) and others say: 'Phrase is the meaning that explains differences'. The Pancaskandha-prakarana (Treatise on the Five Aggregates) and others say: 'Phrase is the expression of the differences of all dharmas', such as saying 'All conditioned things are impermanent', etc. According to the Vibhasa (Mahavibhasa-sastra), there are five types of 'phrase'. Now, according to the Mahayana viewpoint, there are two types of 'phrase': one is 'Samghata-dharma-paripurna-vakya' (phrase complete with assembled dharmas), which corresponds to the 'neutral phrase' in the Vibhasa. It simply gathers various 'names', neither long nor short, and becomes a phrase when it satisfies eight characters. It does not consider whether the meaning is complete, but only takes the number of characters to be satisfied. The second is 'Artha-paripurna-vakya' (phrase complete with meaning), which includes the remaining four types of 'phrase' in the Vibhasa. It does not limit the number of characters, whether long or short, etc., as long as it can completely express the meaning, it is called a phrase. Therefore, there are differences between long and short, and preceding and following phrases. Regarding 'Vyanjana-kaya' (body of letter), it refers to 'Aksara' (letter). The Sanskrit term 'Vyanjana' (phoneme, letter) is translated here as 'Vyanjana' (letter), which is elegant language. 'Aksara' (letter) is translated as 'letter', which is colloquial language. Fearing that some people may not understand that 'Vyanjana' and 'Aksara' are the same thing, the Vijnaptimatrata-siddhi (Treatise on Consciousness-Only) says 'Vyanjana is Aksara'. 'Vyanjana' is the foundation upon which the preceding 'name' and 'phrase' depend. Because 'name' and 'phrase' exist by relying on 'Vyanjana', the Vijnaptimatrata-siddhi (Treatise on Consciousness-Only) says 'it is the basis for the two'. Ancient translators of scriptures translated 'Vyanjana' as 'taste' because 'Vyanjana' refers to both the written form of the four dharmas (name, phrase, letter, and taste) and the taste of a fan. Because 'Vyanjana' (letter) and 'taste' are similar, it was mistakenly translated as 'taste'. According to the Hinayana viewpoint, 'Vyanjana' and 'Aksara' each have their own distinct self-nature, and their self-nature is only 'avyakrta' (undetermined, neither good nor evil) and 'sasrava' (with outflows, with defilements). Now, this is the Mahayana doctrine.
此三皆是聲上假立無別體性。若隨所詮假通三性。隨所依說皆同於聲。所言生者。是即諸法初現起位。五蘊論云。于眾同分本無今有是生自性。唯識論云。生表有法。先非有故。所言老者。即是異義。諸行變異說名老故。唯識論云。即此相續轉變名異。所言住者。五蘊論云。即是諸行生位暫停。唯識等云。生已相似相續名住。言無常者。五蘊論等亦名為滅。諸行起已暫有還無。不同無為是其常有。不同兔角是其常無。有非常有。無非常無。故有為法名曰無常。非於無位方立無常。表此後無說滅相故。此下十種小乘不立。隨是六因四緣所攝。不相應中是故不說。唯識論中亦不釋也。言流轉者。謂有為法因果相續不斷絕故。顯揚論云。謂即諸行因果相續不斷性也。言定異者。無始時來因果種子決定差別無雜亂相。故顯揚云。謂諸因果各決定性。言相應者。即此因果無始時來不相違性。故顯揚云。諸行因果相稱性。言勢速者。諸行因果流轉速疾性。故顯揚云。謂即諸行流轉迅疾性。言次第者。即是因果不俱轉義。故顯揚云。謂即諸行一一次第性。所言方者。色行分齊。顯揚論云。謂即諸色境分齊性。瑜伽說三。謂上下傍。所言時者。有其二義。一由日輪出沒勢力安立顯示時節差別。二由諸行生滅勢力安立顯示世俗差別。瑜伽
【現代漢語翻譯】 現代漢語譯本 這三種（生、老、住）都是在聲音上假立的，沒有各自獨立的體性。如果隨著所詮釋的意義，可以假通於三性（遍計所執性、依他起性、圓成實性）。隨著所依據的說法，都與聲音相同。所說的『生』，就是指諸法最初顯現生起的階段。《五蘊論》說：『在眾生共同的類別中，本來沒有而現在有了，這就是生的自性。』《唯識論》說：『生，表示有法，先前沒有的緣故。』所說的『老』，就是指變異的意思。諸行（一切事物）變異改變，就叫做老。《唯識論》說：『就是這種相續的轉變，叫做異。』所說的『住』，《五蘊論》說：『就是諸行生起后暫時停住。』《唯識》等論說：『生起之後相似的相續，叫做住。』所說的『無常』，《五蘊論》等也叫做『滅』。諸行生起之後暫時存在又歸於無，不同於無為法是常有的，也不同於兔角是常無的。是有也是常有，是無也不是常無。所以有為法叫做無常，不是在沒有的階段才設立無常，而是表示這種後來的沒有，所以說滅相。以下這十種（流轉、定異、相應、勢速、次第、方、時、數、和合、不和合），小乘佛教不建立，它們都屬於六因四緣所攝，在不相應行中，所以不說，在《唯識論》中也不解釋。所說的『流轉』，是指有為法的因果相續不斷絕的緣故。《顯揚論》說：『就是指諸行的因果相續不斷絕的性質。』所說的『定異』，是指從無始以來，因果種子決定差別，沒有雜亂的現象。所以《顯揚論》說：『是指諸因果各自決定的性質。』所說的『相應』，是指這種因果從無始以來不相違背的性質。所以《顯揚論》說：『諸行因果相稱的性質。』所說的『勢速』，是指諸行因果流轉快速的性質。所以《顯揚論》說：『就是指諸行流轉迅疾的性質。』所說的『次第』，就是指因果不同時運轉的意思。所以《顯揚論》說：『就是指諸行一個接一個的次第性。』所說的『方』，是色行（有形之物的執行）的範圍界限。《顯揚論》說：『就是指諸色境的範圍界限。』《瑜伽師地論》說了三種，即上下和四方。所說的『時』，有兩種含義：一是通過太陽的運轉來安立顯示時節的差別；二是通過諸行生滅的勢力來安立顯示世俗的差別。《瑜伽師地論》
【English Translation】 English version These three (birth, aging, and dwelling) are all provisionally established on sound, without separate, independent entities. If according to the meaning being explained, they can be provisionally applied to the three natures (parikalpita-svabhava (completely conceptualized nature), paratantra-svabhava (other-dependent nature), and parinispanna-svabhava (perfected nature)). According to the statement being relied upon, they are all the same as sound. What is called 'birth' is the initial stage of the manifestation and arising of all dharmas (phenomena). The Pancaskandha-prakarana (Five Aggregates Treatise) says: 'In the common category of beings, what was originally non-existent now exists; this is the self-nature of birth.' The Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says: 'Birth indicates a dharma, because it was previously non-existent.' What is called 'aging' is the meaning of change. The alteration and transformation of all samskaras (conditioned phenomena) is called aging. The Vijnaptimatrata-siddhi says: 'This continuous transformation is called change.' What is called 'dwelling,' the Pancaskandha-prakarana says: 'It is the temporary pause in the arising of all samskaras.' The Vijnaptimatrata-siddhi and others say: 'The similar continuation after arising is called dwelling.' What is called 'impermanence,' the Pancaskandha-prakarana and others also call 'cessation.' After arising, all samskaras temporarily exist and then return to non-existence, unlike nirvana (unconditioned) which is permanent, and unlike a rabbit's horn which is permanently non-existent. Existence is also permanent existence, and non-existence is also not permanent non-existence. Therefore, conditioned dharmas are called impermanent, not that impermanence is established only in the state of non-existence, but to indicate this subsequent non-existence, hence the aspect of cessation is spoken of. The following ten (flux, definiteness of difference, correspondence, speed of force, sequence, direction, time, number, aggregation, non-aggregation) are not established by the Hinayana (Small Vehicle). They are all included within the six causes and four conditions, and therefore are not spoken of in non-associated formations, nor are they explained in the Vijnaptimatrata-siddhi. What is called 'flux' refers to the continuous and uninterrupted succession of cause and effect in conditioned dharmas. The Abhidharma-samuccaya (Compendium of Abhidharma) says: 'It refers to the uninterrupted nature of the continuous succession of cause and effect in all samskaras.' What is called 'definiteness of difference' refers to the definite difference and lack of confusion in the seeds of cause and effect from beginningless time. Therefore, the Abhidharma-samuccaya says: 'It refers to the definite nature of each cause and effect.' What is called 'correspondence' refers to the non-contradictory nature of this cause and effect from beginningless time. Therefore, the Abhidharma-samuccaya says: 'The nature of the correspondence of the cause and effect of all samskaras.' What is called 'speed of force' refers to the rapid nature of the flux of cause and effect in all samskaras. Therefore, the Abhidharma-samuccaya says: 'It refers to the swift nature of the flux of all samskaras.' What is called 'sequence' refers to the meaning of cause and effect not operating simultaneously. Therefore, the Abhidharma-samuccaya says: 'It refers to the sequential nature of all samskaras, one by one.' What is called 'direction' is the boundary of the operation of form. The Abhidharma-samuccaya says: 'It refers to the boundary of the realm of all forms.' The Yogacarabhumi-sastra (Stages of Yoga Practice) speaks of three, namely, up, down, and sideways. What is called 'time' has two meanings: first, the establishment and manifestation of the differences in seasons through the power of the sun's rotation; second, the establishment and manifestation of the differences in worldly conventions through the power of the arising and ceasing of all samskaras. Yogacarabhumi-sastra
依此說時有三。謂去來今。所言數者。五蘊論云。謂于諸行隨增齊量。顯揚論云。謂于諸行一十百千各差別性。言和合者。五蘊論云。謂有為法緣會之際。顯揚亦云。諸行緣會性。不和合者。五蘊論云。謂即諸行因果乖離。顯揚論云。諸行緣乖性。如是所說不相應行。雖名數異有二十四。總依八位而假建立。如瑜伽論對法等說。一善不善增減分位建立一種。謂即是得。此依三性色心心所可成就位假建立故。二唯依心不分分位建立三種。謂即二定無想異熟。由厭心種令六七識斷滅分位而假立故。三依色心住時分位建立一種。謂即命根。依異熟種令識持身住執受時而假立故。四依色心相似分位建立一種。謂眾同分。此依有情人天五趣隨類無別而假立故。五依色心流轉分位建立四種。謂即四相。表有為法本無今有已有無等而假立故。六依色心言說分位建立三種。謂名句文。此依色心詮召於法音韻屈曲假立故。七唯依心不得分位建立一種。謂異生性。依見惑種令心心所不成聖法而假立故。八依色心因果分位建立十種。謂流轉等。此依因果勢力諸相隨彼分位而假立故。當知四種唯依心立。二十通依色心假說。由此亦通凡聖位有。故唯識論所引經說。補特伽羅成就善惡。聖者成就十無學法。又說。異生不成就聖法。諸阿羅漢不成就
【現代漢語翻譯】 現代漢語譯本 依此說時有三種，即過去、現在、未來。所說的『數』，在《五蘊論》中解釋為：『對於各種行（事物）隨著增長而產生的數量。』《顯揚論》中解釋為：『對於各種行（事物）在數量上的一、十、百、千等差別性質。』 所說的『和合』，在《五蘊論》中解釋為：『有為法（由因緣條件產生的事物）因緣聚合的時候。』《顯揚論》也解釋為：『諸行（事物）因緣聚合的性質。』 所說的『不和合』，在《五蘊論》中解釋為：『即各種行（事物）的因果關係乖離。』《顯揚論》解釋為：『諸行（事物）因緣乖離的性質。』 像這樣所說的不相應行，雖然名稱不同，共有二十四種，總共依據八個方面而假立。如《瑜伽師地論》、《對法論》等所說： 一、依據善與不善的增減分位建立一種，即『得』（Prāpti）。這是依據三性（善、惡、無記）的色法、心法、心所法可以成就的狀態而假立的。 二、僅僅依據心法，不分分位建立三種，即二種『定』（Samāpatti）和『無想異熟』（Asañjñika-vipāka）。這是由於厭離心的作用，使第六識和第七識斷滅的分位而假立的。 三、依據色法和心法住留的時間分位建立一種，即『命根』（Jīvitendriya）。這是依據異熟的種子，使識能夠維持身體的住留和執受的時間而假立的。 四、依據色法和心法相似的分位建立一種，即『眾同分』（Nikāya-sabhāga）。這是依據有情在人、天、五趣中，隨其種類沒有差別而假立的。 五、依據色法和心法流轉的分位建立四種，即『四相』（Lakṣaṇa）。表示有為法（由因緣條件產生的事物）原本沒有而現在有，已經有而終將消亡等。 六、依據色法和心法言說的分位建立三種，即『名』（Nāma）、『句』（Pada）、『文』（Vyañjana）。這是依據色法和心法，用以詮釋法（事物）的音韻屈曲而假立的。 七、僅僅依據心法，不涉及分位建立一種，即『異生性』（Pṛthag-janatva）。這是依據見惑的種子，使心和心所不能成就聖法而假立的。 八、依據色法和心法的因果分位建立十種，即『流轉』等。這是依據因果的勢力和各種相，隨著它們的分位而假立的。 應當知道，四種不相應行僅僅依據心法而立，二十種不相應行普遍依據色法和心法而假說。因此，也普遍存在於凡夫和聖者的境界中。所以，《唯識論》所引用的經文說：『補特伽羅（Pudgala，人）成就善與惡。』聖者成就十無學法（Śaikṣa-dharma）。又說：『異生（凡夫）不成就聖法。』諸阿羅漢（Arhat）不成就（某種狀態）。』
【English Translation】 English version In this explanation, there are three times: past, present, and future. As for what is meant by 'number' (Saṃkhyā), the Five Aggregates Treatise (Pañcaskandhaka) states: 'It refers to the quantity that increases along with various activities (dhātu).' The Exposition Treatise (Abhidharmasamuccaya) states: 'It refers to the distinct characteristics of various activities (dhātu) in terms of one, ten, hundred, thousand, and so on.' As for what is meant by 'combination' (Samagra), the Five Aggregates Treatise states: 'It refers to the occasion when conditioned dharmas (Saṃskṛta-dharmas) come together due to causes and conditions.' The Exposition Treatise also states: 'It is the nature of the coming together of activities (dhātu) due to causes and conditions.' As for what is meant by 'non-combination' (Asamagra), the Five Aggregates Treatise states: 'It refers to the separation of cause and effect in various activities (dhātu).' The Exposition Treatise states: 'It is the nature of the separation of activities (dhātu) due to causes and conditions.' Thus, the non-associated formations (Citta-viprayukta-saṃskāra) mentioned in this way, although different in name, are twenty-four in total, and are provisionally established based on eight aspects, as stated in treatises such as the Yoga Practice Treatise (Yogācārabhūmi-śāstra) and the Treatise on Dharma (Abhidharma): 1. Based on the aspects of increase or decrease of good and non-good, one is established, which is 'attainment' (Prāpti). This is provisionally established based on the state in which the three natures (good, evil, and neutral) of form (Rūpa), mind (Citta), and mental factors (Caitasika) can be achieved. 2. Based solely on mind (Citta), without dividing aspects, three are established, which are the two 'attainments' (Samāpatti) and 'unconscious retribution' (Asañjñika-vipāka). This is provisionally established due to the aspect of the cessation of the sixth and seventh consciousnesses caused by the action of aversion. 3. Based on the aspect of the duration of form (Rūpa) and mind (Citta), one is established, which is 'life faculty' (Jīvitendriya). This is provisionally established based on the seed of retribution (Vipāka), which enables consciousness to maintain the body's duration and reception. 4. Based on the aspect of similarity of form (Rūpa) and mind (Citta), one is established, which is 'community of beings' (Nikāya-sabhāga). This is provisionally established based on the fact that sentient beings in the realms of humans, gods, and the five destinies are not different according to their kind. 5. Based on the aspect of the flow of form (Rūpa) and mind (Citta), four are established, which are the 'four characteristics' (Lakṣaṇa). These indicate that conditioned dharmas (Saṃskṛta-dharmas) originally did not exist but now exist, and having existed, will eventually cease. 6. Based on the aspect of the expression of form (Rūpa) and mind (Citta), three are established, which are 'name' (Nāma), 'sentence' (Pada), and 'phrase' (Vyañjana). These are provisionally established based on the inflections of sound used to express dharmas (things). 7. Based solely on mind (Citta), without involving aspects, one is established, which is 'state of being an ordinary being' (Pṛthag-janatva). This is provisionally established based on the seed of views and delusions, which prevents the mind and mental factors from achieving the holy dharma. 8. Based on the aspect of cause and effect of form (Rūpa) and mind (Citta), ten are established, which are 'flowing' and so on. These are provisionally established based on the power and various characteristics of cause and effect, according to their aspects. It should be known that four non-associated formations are established solely based on mind (Citta), and twenty non-associated formations are generally provisionally spoken of based on form (Rūpa) and mind (Citta). Therefore, they are also generally present in the realms of ordinary beings and holy beings. Thus, the sutra quoted in the Consciousness-Only Treatise (Vijñāptimātratāsiddhi) states: 'The person (Pudgala) achieves good and evil.' Holy beings achieve the ten non-learning dharmas (Śaikṣa-dharma). It also states: 'Ordinary beings (Pṛthag-jana) do not achieve the holy dharma.' Arhats (Arhat) do not achieve (a certain state).'
煩惱。成不成言顯得非得。亦說墮在聖同分故。其滅盡定聖者得故。因果等法通凡聖故。五蘊之中皆行蘊所攝。說此皆是不相應行故。亦是法處法界所收。余不攝者皆此攝故。諸餘門義如理應思。
論。第五無為法略有六種 開曰。次下第五四所顯示門。于中有二。初總標舉數。后依數辨列。此初也。言無為者有其二義。一業煩惱所不為故。二生住等不遷動故。若有後義必具前義。若有前義或闕后義。二義俱闕唯是有為。二義皆具唯名無為。若唯初義有無為具。由此應作四句分別。一唯有為。即五取蘊。二唯無為。即真如理。三具二義。即諸聖道。四二俱非。即無漏蘊。今此六種是真無為。是不生滅真常法故。故集論云。若法生滅住異。可知是有為義。有為相違是無為義。六無為者帶數釋也。然無為數大小經論從三至八所說有異。若依小乘一切有宗。如俱舍論說有三種。所謂虛空擇非擇滅。皆異色心有實體性。若經部等說三或九。皆非實有。恐繁不敘。今依大乘從三至八多少不同。若涅槃經亦立三種。一謂涅槃。二謂虛空。三非智緣滅。若五蘊論及掌珍論至四無為。所謂虛空擇非擇滅及真如性。唯識及此說六無為。謂虛空等名如下列。瑜伽雜集立八無為。又開真如以為三種。為善不善無記異故。所以如是法教異
【現代漢語翻譯】 現代漢語譯本 煩惱：成不成言，顯得是非得已。也可以說墮落在聖者的同一部分，因為滅盡定是聖者所證得的。因果等法普遍適用於凡人和聖人。五蘊之中，都屬於行蘊所包含，因為說這些都是不相應行。也屬於法處和法界所攝，其餘不包含的都包含在這裡面。其他各方面的意義，應該如理思維。
論：第五種無為法，概括起來有六種。 開曰：接下來第五部分是四種所顯示的門。其中有兩點：一是總的標明數量，二是按照數量來辨別排列。這是第一點。說到『無為』，有兩種含義：一是業和煩惱所不能作用的；二是生、住等變化不遷動的。如果有後一種含義，必定具備前一種含義；如果有前一種含義，可能缺少后一種含義。兩種含義都缺少的，只有有為法；兩種含義都具備的，才叫做無為法。如果只有前一種含義，就具備了無為的性質。因此，應該作四句來分別：一是隻有有為，就是五取蘊（Panca-upadanakkhandha，五種執著的對象）；二是隻有無為，就是真如理（Tathata，事物的真實如是）；三是具備兩種含義，就是各種聖道；四是兩種含義都不具備，就是無漏蘊（Anasrava Skandha，沒有煩惱的蘊）。現在這六種是真正的無為法，是不生不滅、真實恒常的法。所以《集論》說：『如果法有生滅、住異，就可以知道是有為的含義；與有為相反，就是無為的含義。』六無為，是帶數字的解釋。然而，關於無為的數量，大小乘經典論著所說的從三種到八種不等。如果按照小乘一切有部的觀點，如《俱舍論》（Abhidharmakosa，論述佛教教義的論著）所說，有三種：所謂虛空（Akasa，沒有阻礙的空間）、擇滅（Pratisamkhyanirodha，通過智慧選擇而達到的滅盡）、非擇滅（Apratisamkhyanirodha，不通過智慧選擇自然達到的滅盡），都不同於色法和心法，具有實體性質。如果經部等所說的三種或九種，都不是真實存在的。恐怕過於繁瑣，這裡不敘述。現在按照大乘的觀點，從三種到八種，數量多少不同。如果《涅槃經》（Nirvana Sutra，宣揚涅槃妙義的經典）也立三種：一是涅槃（Nirvana，解脫）；二是虛空；三是非智緣滅。如果《五蘊論》（Pancaskandha-prakarana，解釋五蘊的論著）及《掌珍論》（Tattva-samgraha，一部重要的佛教哲學著作）說到四種無為：所謂虛空、擇滅、非擇滅以及真如性。唯識宗和這部論著說六種無為，所謂虛空等，名稱如下面所列。瑜伽師地論和雜集論立八種無為，又把真如分為三種，因為有善、不善、無記的差別。所以這樣的法教有所不同。
【English Translation】 English version Afflictions: Whether they can be expressed or not, they appear to be inevitable. It can also be said that they fall into the same category as the noble ones, because the cessation attainment (Nirodha-samapatti) is attained by the noble ones. The laws of cause and effect, etc., apply universally to both ordinary beings and noble ones. Among the five aggregates (Panca-skandha), all are included in the aggregate of formations (Samskara-skandha), because it is said that these are all non-associated formations (Citta-viprayukta-samskara). They are also included in the sphere of objects (Dharmadhatu) and the realm of phenomena (Dharmadhatu); whatever is not included elsewhere is included here. The meanings of other aspects should be contemplated according to reason.
Treatise: The fifth unconditioned (Asamskrta) dharma, in brief, has six types. Commentary: Next, the fifth part is the door of the four that are shown. There are two points in it: first, to generally indicate the number; second, to distinguish and arrange according to the number. This is the first point. Speaking of 'unconditioned,' there are two meanings: first, it is not acted upon by karma and afflictions; second, changes such as arising and abiding do not move it. If it has the latter meaning, it must possess the former meaning; if it has the former meaning, it may lack the latter meaning. What lacks both meanings is only conditioned (Samskrta); what possesses both meanings is called unconditioned. If it only has the former meaning, it possesses the nature of unconditioned. Therefore, four sentences should be made to distinguish: first, only conditioned, which is the five aggregates of grasping (Panca-upadanakkhandha); second, only unconditioned, which is suchness (Tathata); third, possessing both meanings, which is the various noble paths; fourth, lacking both meanings, which is the unconditioned aggregates (Anasrava Skandha). Now these six are true unconditioned dharmas, which are unborn, undying, truly constant dharmas. Therefore, the Compendium of Determinations (Abhidharma-samuccaya) says: 'If a dharma has arising, ceasing, abiding, and change, it can be known to have the meaning of conditioned; the opposite of conditioned is the meaning of unconditioned.' The six unconditioned are explanations with numbers. However, regarding the number of unconditioned, the sutras and treatises of the Great and Small Vehicles differ, ranging from three to eight. If according to the view of the Sarvastivada (Sarvastivada, a major school of early Buddhism) of the Small Vehicle, as the Abhidharmakosa (Abhidharmakosa, a treatise on Buddhist doctrine) says, there are three types: namely, space (Akasa), cessation through discrimination (Pratisamkhyanirodha), and cessation without discrimination (Apratisamkhyanirodha), which are different from form and mind and have substantial nature. If the Sautrantika (Sautrantika, a school of Buddhist philosophy) and others say three or nine, they are not truly existent. Fearing it is too cumbersome, it will not be narrated here. Now according to the view of the Mahayana (Mahayana, the Great Vehicle), from three to eight, the numbers differ. If the Nirvana Sutra (Nirvana Sutra, a classic that promotes the wonderful meaning of Nirvana) also establishes three types: first is Nirvana (Nirvana, liberation); second is space; third is cessation without wisdom. If the Five Aggregates Treatise (Pancaskandha-prakarana, a treatise explaining the five aggregates) and the Tattva-samgraha (Tattva-samgraha, an important work of Buddhist philosophy) speak of four unconditioned: namely, space, cessation through discrimination, cessation without discrimination, and suchness. The Consciousness-only school (Yogacara) and this treatise say six unconditioned, namely, space, etc., the names are listed below. The Yogacarabhumi-sastra (Yogacarabhumi-sastra, the basic text of the Yogacara school) and the Abhidharmasamuccaya (Abhidharmasamuccaya, a compendium of Abhidharma teachings) establish eight unconditioned, and further divide suchness into three types, because there are differences of good, non-good, and neutral. Therefore, such dharma teachings are different.
者。理無為體無寬狹。而顯廣略開合異明。為顯廣開總別俱說。故顯揚論開為八種。三性真如無別體故。總合為一故說六種。想受不動有其二義。若暫伏者非擇滅收。若永害者則擇滅攝。四義別說故開為六。斷伏隨明故合為四。性擇別故雖四義殊。皆涅槃性故有三種。由斯諸教皆不相違。
論。一虛空二擇滅三非擇滅四不動五想受滅六真如 開曰。此依教辨列也。此六無為唯識不具。今引諸論共釋之云。言虛空者。無障礙義。小乘唯約無色所顯。故俱舍云。虛空但為無礙為性。由無障故色于中行。雜集瑜伽大同俱舍。大乘通約五蘊無說。故般若經佛地論云。五蘊無處說為虛空。不能礙物故名為虛。無色等故說之為空。虛即是空持業釋也。言擇滅者。是離系義。婆沙論云。擇者是慧。滅是彼果。擇所得滅故名擇滅。此中滅果有其二種 一由惑盡。故集論云。是離系果者永害隨眠故。五蘊論云。由煩惱對治故諸蘊畢竟不生。顯揚論云。有漏諸行畢竟不起。二由理顯。故唯識論。滅諸煩惱究竟證會故云擇滅。擇之滅故依主釋也。非擇滅者。非離系義。婆沙論云。不由擇慧名非擇滅。非擇果故。此非擇果亦有二義。一惑自不生。故集論云。是非離系者不永害隨眠故。俱舍論云。永害當生得不因擇。但由緣闕名非擇滅。二
理性自顯。故唯識云。不由擇力本性清凈。非擇之滅依主釋也。言不動者。不變異義。總攝三受分為二種。苦樂二受名為變異。聖人無漏斷此種子得第四定。由斷彼故所得無為苦樂不行。名為不動。雖初靜慮分得此定。以未盡故而不立也。故集論云。謂離遍靜欲未離上欲苦樂滅無為。不動二字則非六釋。如言無貪無離合故。想受滅者。即滅盡定。由觀無漏為加行入。已此無漏觀不斷變異舍所得無為想受不行。名想受滅。故集論云。以離第三無所有欲。由止息想作意為先。諸不恒行心心所法恒行一分心心所滅所得無為。由想受滅得無為故。滅屬想受。想受即滅。滅屬無為。想受之滅。持業依主二釋皆通。言真如者。無虛妄義。唯識等云。真謂真實。如為如常。表無變易故名真如。又集論云。何故無為名為真如。由彼自性無變異故。真即是如持業釋也。若以六名對無為者。虛空即無為等皆持業釋也。此六無為皆是假立。以此無為有二體故。一依識變假施設有。謂曾聞說虛空等名。隨分別有虛空等相數習力故。心等生時似虛空等無為相現。此所現相前後相似無有變易。假說為常。似常住故立無為相。二依法性假施設有。謂空無我所顯真如。有無俱非心言路絕。與一切法非一異等。是法理故名為法性。離諸障礙故名虛空。斷障
證會故名擇滅。本性清凈名非擇滅。苦樂受滅名為不動。想受不行名想受滅。真如亦是假施設名。遮撥為無故說為有。遮執為有故說為空。勿為虛幻故說為實。理非妄例故名真如。故六無為皆是假有。離心真如不可得故。若依識變可有別體。能熏成種後起相故。若依法性皆但假名。依法性理義施設故。若識變者皆依他起。以所變相從因生故。依真立者皆圓成實。以依真如義所說故。除此余說皆計所執。是有無等四種謗故。若識所變可通三性。隨三性心所變起故。依真立者準是善性。以真唯是善凈性故。識所變者可說周遍。依諸色體無礙相故。依真立者非遍不遍。遍與不遍皆無障故。此與五蘊不相攝者。以非聚集蘊積法故。而於法界法處攝者。有生長門種族義故。更有別義如理應思。
論。言無我者略有二種 開曰。上來已釋一切法意。次下第二顯其無我。于中有二。初總標舉數。后依數辨列。此初也。若小乘宗明一無我。以一切法皆執為實。補特伽羅我是無故。今大乘宗顯二無我。以一切法皆從緣起。離此無別能作者故。既離諸法無別我相。補特伽羅我相無也。說一切法皆無自性。唸唸無常非自在故。即一切法亦非實我故。即說為法無我也。然斷若經說四無我。謂無我人眾生受者。能斷金剛說八無我。謂有情命
【現代漢語翻譯】 現代漢語譯本：因此，通過智慧抉擇而證得的寂滅，稱為擇滅（Pratisamkhyanirodha，通過智慧選擇而達到的寂滅狀態）。本性原本清凈的寂滅，稱為非擇滅（Apratisamkhyanirodha，非由智慧選擇而自然達到的寂滅狀態）。苦受和樂受的止滅，稱為不動（Anenja，一種禪定狀態，不受苦樂影響）。停止思慮和感受的運作，稱為想受滅（Samjnanirodha，一種更深的禪定狀態，停止了意識活動）。真如（Tathata，事物的真實本性）也是一種假名安立，因為遮止撥無，所以說為『有』。因為遮止執著為『有』，所以說為『空』。爲了避免誤認為虛幻，所以說為『實』。真如的道理不可用妄想來比擬，所以稱為真如。因此，這六種無為法（Asamskrta，不生不滅的法）都是假有。因為離心的真如是不可得的。如果依據識變（Vijnanaparinama，意識的轉變）的觀點，則可以有不同的自體，因為能熏習成種子，從而產生後續的現象。如果依據法性（Dharmata，諸法的本性）的觀點，則都只是假名安立，因為是依據法性的道理而施設的。如果從識變的觀點來看，一切都是依他起（Paratantra，依賴其他條件而生起），因為所變現的相是從因緣而生的。依據真如而建立的，都是圓成實（Parinispanna，真實圓滿的自性），因為是依據真如的意義而說的。除了這些之外的其他說法，都是遍計所執（Parikalpita，虛妄分別），因為是有、無等四種誹謗。如果從識所變的觀點來看，可以通於三性（Trisvabhava，三種自性：遍計所執性、依他起性、圓成實性），因為隨著三性的心而變現生起。依據真如而建立的，可以認為是善性，因為真如唯是善凈的自性。識所變現的，可以說周遍，因為依據諸色的本體，沒有障礙的緣故。依據真如而建立的，非遍亦非不遍，因為遍與不遍都沒有障礙。這些無為法與五蘊（Skandha，構成個體的五種要素：色、受、想、行、識）不相攝，因為不是聚集蘊積的法。而於法界（Dharmadhatu，一切法的界限）和法處（Dharmayatana，意識的對象）所攝，有生長門和種族義的緣故。更有其他的意義，應當如理思維。
論：所說的『無我』，略有二種。 開曰：上面已經解釋了一切法的意義。接下來第二部分，闡明無我。其中有二部分，首先是總的標舉數量，然後依據數量來辨別陳列。這是第一部分。如果小乘宗派只闡明一種無我，因為他們認為一切法都是真實的，補特伽羅（Pudgala，個體）我是不存在的。現在大乘宗派闡明兩種無我，因為一切法都是從因緣而生起的，離開這些因緣，沒有其他的能作者。既然離開了諸法，沒有其他的我相，補特伽羅的我相也是不存在的。說一切法都沒有自性（Svabhava，獨立的、不變的實體），唸唸無常，不是自在的緣故。即一切法也不是真實的我，所以說為法無我（Dharmanairatmya，諸法無我）。然而，斷金剛經中說四種無我，即無我、無人、無眾生、無受者。《能斷金剛經》中說八種無我，即有情、命......
【English Translation】 English version: Therefore, the cessation attained through wise discernment is called Pratisamkhyanirodha (cessation through wisdom). The cessation that is pure in its very nature is called Apratisamkhyanirodha (cessation not through wisdom). The cessation of suffering and pleasure is called Anenja (a state of equanimity, unaffected by pleasure or pain). The cessation of thought and feeling is called Samjnanirodha (cessation of perception and feeling, a deeper state of meditation). Suchness (Tathata, the true nature of things) is also a provisional designation, because to negate nihilistic denial, it is said to 'exist'. Because to negate attachment to 'existence', it is said to be 'empty'. To avoid being mistaken as illusory, it is said to be 'real'. The principle of Suchness cannot be compared with delusion, hence it is called Suchness. Therefore, these six unconditioned dharmas (Asamskrta, unconditioned elements) are all provisionally existent, because Suchness apart from the mind is unattainable. If based on the perspective of consciousness transformation (Vijnanaparinama, the transformation of consciousness), there can be distinct entities, because they can imprint seeds and subsequently give rise to phenomena. If based on the perspective of the nature of dharmas (Dharmata, the nature of phenomena), then they are all merely provisional names, because they are established based on the principle of the nature of dharmas. If from the perspective of consciousness transformation, everything is dependently arisen (Paratantra, dependent on other conditions for arising), because the manifested appearances arise from causes and conditions. Those established based on Suchness are perfectly accomplished (Parinispanna, the truly perfect nature), because they are spoken of based on the meaning of Suchness. Other than these, all other views are conceptual fabrications (Parikalpita, conceptual constructs), because they are the four kinds of slander such as existence and non-existence. If from the perspective of what is transformed by consciousness, it can be connected to the three natures (Trisvabhava, three natures: the nature of conceptual fabrication, the nature of dependent arising, and the nature of perfect accomplishment), because it manifests and arises along with the minds of the three natures. Those established based on Suchness can be considered to be of a virtuous nature, because Suchness is only of a virtuous and pure nature. What is transformed by consciousness can be said to be pervasive, because based on the substance of all forms, there is no obstruction. Those established based on Suchness are neither pervasive nor non-pervasive, because both pervasiveness and non-pervasiveness are without obstruction. These unconditioned dharmas are not included within the five aggregates (Skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), because they are not accumulated dharmas. However, they are included within the Dharmadhatu (Dharmadhatu, the realm of all dharmas) and Dharmayatana (Dharmayatana, the sphere of mental objects), because they have the meaning of a gateway of growth and lineage. There are other meanings that should be contemplated as they truly are.
Treatise: The 'no-self' that is spoken of is roughly of two kinds. Commentary: The meaning of all dharmas has been explained above. Next, the second part elucidates no-self. There are two parts within this: first, a general enumeration of the number, and then a differentiation and listing according to the number. This is the first part. If the Hinayana school only elucidates one kind of no-self, it is because they consider all dharmas to be real, and the Pudgala (Pudgala, individual) self does not exist. Now, the Mahayana school elucidates two kinds of no-self, because all dharmas arise from causes and conditions, and apart from these causes and conditions, there is no other agent. Since there is no other self-image apart from the dharmas, the self-image of the Pudgala also does not exist. It is said that all dharmas have no self-nature (Svabhava, independent, unchanging entity), are impermanent from moment to moment, and are not independent. That is, all dharmas are not a real self, so it is called Dharmanairatmya (no-self of phenomena). However, the Diamond Sutra speaks of four kinds of no-self, namely no-self, no person, no sentient being, and no receiver. The Diamond Cutter Sutra speaks of eight kinds of no-self, namely sentient beings, life...
者士夫補特伽羅意生儒童作者受者。大般若經說十三種。於前八上更加無我生者養者智者見者。此等皆依前無我說。彼經所說無法相等乃至菩提皆不可得。則是此中法無我義。諸教同異皆不相違。
論。一者補特伽羅無我二者法無我。開曰。此依數辨列也。此二無我唯識具明。略引唯識論文以釋。然無我者對我相立。由所執我有二種相故。說無我有此二名故。應先辨二種我相。補特伽羅此譯有二。若隨俗譯名之為人。隨經典翻名數取趣。故新舊譯有此二殊。法者即是軌持之義。我者乃是主宰為名。自在割斷名為主宰。外道或執一切諸法有別實。我是能作者。即是補特伽羅我相。凡夫或執色等諸蘊皆有自性。是能生等。即是此中法我相也。今佛法中顯我相無。是故此中顯二無我。若離諸法有別實我。應一切法皆實常住。如能作者無變滅故。故瑜伽云。謂離一切緣生行外別有實我不可得故。若即諸法名為我者。即一切法亦非無常。以是自在實我相故。故瑜伽云。謂即一切緣生諸行性非實我是無常故。而此人法二無我義。廣如俱舍唯識等說。此中人法皆稱無我。即對人法皆我相論。而唯識中我與法別。我種種相為有情命者等。法種種相為蘊處界等。此依實義。彼約相增。以主宰義約人增故。偏就有情顯其我相。故二空
【現代漢語翻譯】 現代漢語譯本： 者士夫（zhe shi fu，指有能力的人）補特伽羅（bu te qie luo，指人或個體）意生儒童（yi sheng ru tong，指化生的人）作者受者（zuo zhe shou zhe，指行為的執行者和結果的承受者）。《大般若經》（Da Ban Ruo Jing）說了十三種。在前八種之上，又加上無我生者（wu wo sheng zhe，沒有自我的生者）、養者（yang zhe，養育者）、智者（zhi zhe，有智慧的人）、見者（jian zhe，看見者）。這些都是依據前面的無我說的。那部經所說的無法相等（wu fa xiang deng，沒有法的相等性），乃至菩提（pu ti，覺悟）都不可得。這就是此處的法無我義（fa wu wo yi，法無我的意義）。各種教義的同異之處，都沒有互相違背。 論：一者補特伽羅無我（bu te qie luo wu wo，個體無我），二者法無我（fa wu wo，法無我）。開曰：這是依據數量來辨別排列的。這兩種無我，在唯識（wei shi，唯識宗）中說得很明白。略微引用唯識的論文來解釋。然而，無我是針對我相（wo xiang，我相）而建立的。由於所執著的我有兩種相，所以說無我有這兩種名稱。因此，應該先辨別兩種我相。補特伽羅（bu te qie luo）這個翻譯有兩種。如果按照世俗的翻譯，就叫做人。按照經典的翻譯，就叫做數取趣（shu qu qu，輪迴中的眾生）。所以新舊翻譯有這兩種不同。法（fa）就是軌持（gui chi，規範和保持）的意思。我（wo）就是主宰（zhu zai，支配）的名稱。自在割斷叫做主宰。外道（wai dao，非佛教的學說）或者執著一切諸法有別的實體，我是能作者（neng zuo zhe，能動者）。這就是補特伽羅我相（bu te qie luo wo xiang，個體我相）。凡夫（fan fu，普通人）或者執著色等諸蘊（se deng zhu yun，構成個體的要素）都有自性，是能生等（neng sheng deng，能產生事物者）。這就是此處的法我相（fa wo xiang，法我相）。現在佛法中顯示我相沒有，因此此處顯示兩種無我。如果離開諸法有別的實體我，那麼一切法都應該是真實常住的。因為能作者沒有變滅的緣故。所以《瑜伽》（Yu Jia）說：『認為離開一切緣生行外，別有實體我是不可能得到的。』如果把諸法叫做我，那麼一切法也不是無常的。因為這是自在的實體我相的緣故。所以《瑜伽》（Yu Jia）說：『認為一切緣生諸行的性質不是實體我，是無常的。』而這人法二無我的意義，廣泛地在《俱舍》（Ju She）、《唯識》（Wei Shi）等論中說明。此處人法都稱為無我，就是針對人法都以我相來論述。而在《唯識》（Wei Shi）中，我和法是區別開來的。我的種種相是有情命者等（you qing ming zhe deng，有情眾生的生命等），法的種種相是蘊處界等（yun chu jie deng，構成世界的要素等）。這是依據真實的意義。那是依據相的增益。因為主宰的意義是針對人而增加的緣故。偏重於有情來顯示其我相。所以是二空（er kong，兩種空性）。
【English Translation】 English version: The 'doer' (zhe shi fu, one who is capable), 'Pudgala' (bu te qie luo, person or individual), 'mind-born youth' (yi sheng ru tong, one born from transformation), 'agent and experiencer' (zuo zhe shou zhe, the one who performs actions and experiences the results). The 'Great Perfection of Wisdom Sutra' (Da Ban Ruo Jing) speaks of thirteen kinds. To the previous eight are added 'non-self of the born' (wu wo sheng zhe, the non-self of the one who is born), 'nourisher' (yang zhe, the one who nourishes), 'wise one' (zhi zhe, the one who is wise), 'seer' (jian zhe, the one who sees). These are all based on the aforementioned non-self. What that sutra speaks of, such as the 'non-equality of dharmas' (wu fa xiang deng, the non-equality of phenomena), and even 'Bodhi' (pu ti, enlightenment), are unattainable. This is the meaning of 'Dharma-non-self' (fa wu wo yi, the non-self of phenomena) here. The similarities and differences of various teachings do not contradict each other. Treatise: First, 'non-self of Pudgala' (bu te qie luo wu wo, non-self of the individual), second, 'non-self of Dharma' (fa wu wo, non-self of phenomena). Commentary: This is arranged according to numerical distinction. These two non-selves are clearly explained in 'Consciousness-only' (Wei Shi, Yogacara). Briefly quoting the 'Consciousness-only' treatise to explain. However, non-self is established in relation to the 'self-aspect' (wo xiang, self-aspect). Because the self that is clung to has two aspects, it is said that non-self has these two names. Therefore, the two self-aspects should be distinguished first. 'Pudgala' (bu te qie luo) has two translations. If translated according to common usage, it is called 'person'. Translated according to the scriptures, it is called 'sentient being' (shu qu qu, being in samsara). Therefore, there are these two differences between the old and new translations. 'Dharma' (fa) means 'to uphold and maintain' (gui chi, to regulate and maintain). 'Self' (wo) is the name for 'mastery' (zhu zai, dominion). To freely cut off is called mastery. Externalists (wai dao, non-Buddhist doctrines) may cling to the idea that all dharmas have separate realities, and that 'I' am the 'agent' (neng zuo zhe, the one who acts). This is the 'Pudgala-self-aspect' (bu te qie luo wo xiang, the self-aspect of the individual). Ordinary people (fan fu, ordinary beings) may cling to the idea that the aggregates such as form (se deng zhu yun, the elements that constitute the individual) all have self-nature, and are 'producers' (neng sheng deng, the one who produces things). This is the 'Dharma-self-aspect' (fa wo xiang, the self-aspect of phenomena) here. Now, the Buddha-dharma reveals that the self-aspect does not exist, therefore, it reveals the two non-selves here. If there is a separate, real self apart from all dharmas, then all dharmas should be real and permanent. Because the agent does not change and perish. Therefore, the 'Yoga' (Yu Jia) says: 'To think that there is a real self apart from all conditioned phenomena is impossible.' If dharmas are called self, then all dharmas are not impermanent. Because this is the self-aspect of a real, independent self. Therefore, the 'Yoga' (Yu Jia) says: 'To think that the nature of all conditioned phenomena is not a real self, but is impermanent.' And the meaning of these two non-selves of person and dharma is extensively explained in treatises such as the 'Abhidharmakosha' (Ju She), 'Consciousness-only' (Wei Shi), etc. Here, both person and dharma are called non-self, which means that both person and dharma are discussed in terms of the self-aspect. In 'Consciousness-only' (Wei Shi), self and dharma are distinguished. The various aspects of self are sentient beings, life, etc. (you qing ming zhe deng, sentient beings, life, etc.), and the various aspects of dharma are aggregates, sense bases, realms, etc. (yun chu jie deng, the elements that constitute the world). This is according to the real meaning. That is according to the increase of aspects. Because the meaning of mastery is increased in relation to person. It emphasizes sentient beings to reveal their self-aspect. Therefore, it is the two emptinesses (er kong, two emptinesses).
理我法又殊。若執實有自在常住。則一切法我義亦通。是故無我通於人法。若爾何故有其二執。依斯聖教說我相耶。答。依妄熏習假施設說。謂諸有情無始虛妄執實有我熏習力故。諸識生時變似我相。此二我相雖在內識。而由分別似外境生。如幻夢者。幻夢力故心似種種外境相現。緣此執為實有我相。此二我相各有二種。一者俱生。二者分別。俱生我執無始時來虛妄熏習內因力故。恒與身俱。不待邪教及邪分別任運而起。故名俱生。此復二種。一常相續。在第七識緣第八識起自心相執為實我。二有間斷。在第六識緣識所變五取蘊相。或總或別起自心相執為實我。此二我執細故難斷。后修道中數數修習。二勝空觀方能除滅分別我執。亦由現在外緣力故非與身俱。要待邪教及邪分別然後方起故名分別。唯在第六意識中有。此亦二種。一緣邪教所說蘊相起自心相。分別計度執為實我。二緣邪教所說有我自性等相起自心相。分別計度執為實我。此二我執粗故易斷。入初地時觀一切法。二空真如即能除滅。如是所說二種我相。自心外法或有或無。自心內法一切皆有。是故二執皆緣自心所現似法執為我相。若離自心實不可得。故人及法皆無我焉。人法二我義乃無邊。恐文繁廣就略而述。樂博聞者尋廣論文。
大乘百法明門論
【現代漢語翻譯】 現代漢語譯本： 我所說的『我』和外道所說的『我』在法理上是不同的。如果執著于實有、自在、常住的『我』，那麼一切法都具有『我』的含義，這是行不通的。因此，『無我』的教義適用於人（有情）和法（事物）。如果這樣，為什麼會有對人我和法我的兩種執著呢？為什麼依據聖教要說『我相』呢？ 回答：這是依據虛妄的熏習而假立施設的說法。因為眾生從無始以來，由於虛妄地執著實有『我』的熏習力量，所以在各種識產生時，會變現出類似『我』的形象。這兩種『我相』雖然存在於內在的識中，但由於分別作用，會像外境一樣顯現。就像幻術師或做夢的人，由於幻術或夢境的力量，心中會顯現出種種外境的形象，並執著這些形象為真實的『我相』。 這兩種『我相』各有兩種：一是俱生我執，二是分別我執。俱生我執是由於無始以來的虛妄熏習的內在原因，恒常與身體相伴，不需要邪教和邪分別就能自然而然地產生，所以稱為『俱生』。它又分為兩種：一種是常相續的，存在於第七識（末那識）中，緣取第八識（阿賴耶識）的自心相，執著為真實的『我』；另一種是有間斷的，存在於第六識（意識）中，緣取識所變現的五取蘊（色、受、想、行、識）的形象，或者總括地或者分別地，產生自心相，執著為真實的『我』。這兩種『我執』因為細微而難以斷除，需要在後期的修道中反覆修習，才能通過殊勝的空觀來消除。 分別我執是由於現在的外在因緣，而不是與身體俱生的。它需要依賴邪教和邪分別才能產生，所以稱為『分別』。它只存在於第六意識中。它也分為兩種：一種是緣取邪教所說的蘊相，產生自心相，分別計度執著為真實的『我』；另一種是緣取邪教所說的『我』的自性等形象，產生自心相，分別計度執著為真實的『我』。這兩種『我執』因為粗顯而容易斷除，進入初地（菩薩的第一個階位）時，通過觀察一切法的二空真如（人無我和法無我所顯現的真如），就能消除。 如上所說的兩種『我相』，自心之外的法，或者有，或者沒有；自心之內的法，一切都有。因此，這兩種執著都是緣取自心所顯現的類似法，執著為『我相』。如果離開自心，就根本無法得到真實的『我』。所以，人和法都是『無我』的。人我和法我的含義是無邊的，因為擔心文字過於繁瑣，所以只做簡略的敘述。喜歡廣博聞見的人可以去尋找廣博的論著來研讀。 《大乘百法明門論》
【English Translation】 English version: The 'self' (我, wo) that I speak of is different in principle from the 'self' spoken of by externalists. If one clings to a 'self' that is truly existent, self-governing, and permanent, then all dharmas (法, fa) would also have the meaning of 'self,' which is untenable. Therefore, the doctrine of 'no-self' (無我, wu wo) applies to both persons (有情, you qing) and dharmas (事物, shi wu). If that is the case, why are there two kinds of clinging, to the self of persons and the self of dharmas? Why does the sacred teaching speak of 'self-image' (我相, wo xiang) based on this? Answer: This is a provisional designation based on the influence of false habitual tendencies. Because sentient beings, from beginningless time, have been falsely clinging to a truly existent 'self' due to the power of habitual tendencies, when various consciousnesses arise, they transform into images resembling 'self.' Although these two kinds of 'self-image' exist within the internal consciousness, they appear like external objects due to discrimination. Just like illusionists or dreamers, due to the power of illusion or dreams, various images of external objects appear in the mind, and they cling to these images as truly existent 'self-images.' These two kinds of 'self-image' each have two types: the innate self-grasping (俱生我執, ju sheng wo zhi) and the conceptually-imposed self-grasping (分別我執, fen bie wo zhi). Innate self-grasping arises from the internal cause of beginningless false habitual tendencies, constantly accompanying the body, and arises naturally without the need for heretical teachings or conceptual discrimination, hence it is called 'innate.' It is further divided into two types: one is constantly continuous, existing in the seventh consciousness (末那識, mo na shi, Manas-vijnana), grasping the self-image of the eighth consciousness (阿賴耶識, a lai ye shi, Alaya-vijnana) and clinging to it as a real 'self'; the other is intermittent, existing in the sixth consciousness (意識, yi shi, Vijnana), grasping the aggregates of clinging (五取蘊, wu qu yun, five skandhas) transformed by consciousness, either collectively or separately, producing a self-image and clinging to it as a real 'self.' These two kinds of 'self-grasping' are difficult to eliminate because they are subtle, and require repeated practice in the later stages of the path, and can only be eliminated through the superior view of emptiness. Conceptually-imposed self-grasping arises due to external conditions in the present, rather than being innate with the body. It requires reliance on heretical teachings and conceptual discrimination to arise, hence it is called 'conceptually-imposed.' It exists only in the sixth consciousness. It is also divided into two types: one is based on the aggregates spoken of by heretical teachings, producing a self-image, and conceptually clinging to it as a real 'self'; the other is based on the nature of 'self' and other images spoken of by heretical teachings, producing a self-image, and conceptually clinging to it as a real 'self.' These two kinds of 'self-grasping' are easy to eliminate because they are coarse, and can be eliminated upon entering the first bhumi (初地, chu di, the first stage of a Bodhisattva), by observing the suchness of the two emptinesses (二空真如, er kong zhen ru, the suchness revealed by the emptiness of person and the emptiness of dharmas) of all dharmas. As mentioned above, regarding the two kinds of 'self-image,' dharmas outside of one's own mind may or may not exist; dharmas within one's own mind all exist. Therefore, both kinds of clinging grasp the appearances of dharmas manifested by one's own mind, clinging to them as 'self-images.' If one departs from one's own mind, one cannot obtain a real 'self' at all. Therefore, both persons and dharmas are 'without self' (無我, wu wo). The meanings of the self of persons and the self of dharmas are boundless, and because I fear that the text would become too lengthy, I have only given a brief account. Those who enjoy broad learning can seek out extensive treatises to study. 《Mahayana Hundred Dharmas Shastra》 (大乘百法明門論, Da cheng bai fa ming men lun)