大乘百法明門論解卷上(本地分中略錄名數)
Commentary on the Mahayana Hundred Dharmas Open Gate Treatise, Volume 1
天親菩薩造
Composed by Bodhisattva Vasubandhu
唐三藏法師玄奘奉 詔譯
Translated by the Tripitaka Master Xuanzang, by Imperial Command.
唐慈恩法師窺基註解
Tang Dynasty Master Cien, Kuiji's Commentary
明魯庵法師普泰增修
Master Putai of Lu'an, Ming Dynasty, expanded and revised it.
大者揀小為義，乘者運載得名，(名義互言)百數也，法謂世出世之法，故心法八、心所五十有一、色乃十一、不相應二十有四、無為法六，故為大乘百法也。明乃菩薩無漏之慧，以能破暗故。門以開通無壅滯為言，論乃揀擇性相，教誡學徒之稱。
Great refers to selecting the greater over the lesser; Vehicle means that which carries and transports. The name and meaning are used interchangeably, together making up a hundred. Dharma refers to both worldly and transcendent phenomena: the eight mental faculties, the fifty-one mental factors, the eleven material phenomena, the twenty-four factors not associated with mind, and the six unconditioned phenomena—altogether making up the one hundred Dharmas of the Great Vehicle. Clarity refers to the bodhisattva's flawless wisdom, which is able to dispel darkness. Gateway means opening the way to understanding without obstruction. Treatise refers to distinguishing the nature and characteristics of things and instructing students.
〈本地分〉中者，乃《瑜伽論》五分之一。略錄名數者，於六百六十法中，提綱挈領，取此百法名件數目。此論主急於為人，而欲學者知要也。
The "Local Portions" section is one fifth of the Yogācāra Treatise. The brief listing of names and numbers means that, among the six hundred and sixty dharmas, one takes up the essential points and selects the names and count of these one hundred dharmas. This treatise's author was eager to help people and wanted learners to grasp what matters most.
又會六釋云：大乘者，是能詮教，唯聲、名、句、文四法故劣；百法乃所詮事，理通一百法故勝。將勝就劣，以劣顯勝，云大乘之百法，依士釋也。
The *Lio Shi* commentary also says: "Mahayana" refers to the teaching that conveys the Dharma—it consists only of the four dharmas of sound, name, phrase, and text, and is therefore inferior. The "Hundred Dharmas" are the realities being conveyed; their principle pervades all one hundred dharmas, and is therefore superior. Bringing the superior to the inferior, and using the inferior to reveal the superior, we say "the Hundred Dharmas of the Mahayana"—this is the *yi-shi* (dependent-on-master) interpretation.
又百法是所緣，乃舉全數故勝，明是能緣之慧，即別境五中之一，法爾故劣。將劣就勝，以勝顯劣，云百法之明，依主釋也。
Again, the "hundred dharmas" are the object of focus. Since the full count is cited, it is superior; "understanding" here refers to the wisdom that does the focusing, which is simply one of the five particular mental factors, and being naturally so, it is inferior. Matching the inferior to the superior, and using the superior to reveal the inferior, we speak of "the understanding of the hundred dharmas" — this is the possessive compound interpretation.
又明是能緣，即別境中慧故劣；門是所緣，通舉百法故勝。將勝就劣，以劣顯勝，云明之門，依士釋也。
Again, "clear" refers to the cognizing aspect, which is specifically the wisdom (prajñā) among the distinct-object mental factors, and is therefore narrower; "gate" refers to the object of cognition, broadly encompassing all one hundred dharmas, and is therefore broader. Taking the broader to approach the narrower, and using the narrower to reveal the broader, it is called "the gate of clear [understanding]"—this is a dependent-substantive compound.
又門是所詮事理，乃通指百法故勝；論是能詮教，唯聲、名、句、文故劣。將劣就勝，以勝顯劣，云門之論，依主釋也。
Furthermore, the gate (door) is the reality and principle that is expressed, which refers universally to the hundred dharmas, and therefore is superior; the treatise is the teaching that expresses, being only sound, name, phrase, and text, and therefore is inferior. Placing the inferior in relation to the superior, using the superior to reveal the inferior, it is called "the treatise of the gate (door)" — this is the dependent-sovereign interpretation.
又論為體，乃聲、名、句、文；門為用，於論上有不壅滯之功能。以體就用，攝用歸體，云門即論，持業釋也。
Again, its essence is sound, name, phrase, and text; its gate is its function, having the capacity to remain unobstructed in relation to the treatise. By taking the essence as the function, and gathering the function back into the essence, we say "gate is the treatise" — this is the "holding-activity" interpretation.
又論乃體，則取聲、名、句、文四法；大乘為用，此論體上有揀小運載二義，故云大乘。以體就用，攝用歸體，云大乘即論，持業釋也。
Furthermore, the essence of this treatise is expounded through the four elements of sound, name, phrase, and text; regarding the Mahayana as its function, this treatise inherently possesses two meanings: selecting the Mahayana while excluding the Lesser Vehicle, thus it is called Mahayana. By taking the essence and applying it to function, and gathering function back to essence, it is said that Mahayana is the treatise itself—this is the interpretation of "holding the action."
又大乘通教理行果，是所詮故勝；論是能詮，唯教故劣。將劣就勝，以勝顯劣，云大乘之論，依主釋也。
Moreover, the Mahayana teachings on doctrine, practice, and fruition are what is being explained, and therefore they are superior; the treatise is what does the explaining, and since it is only teaching, it is inferior. By relating the inferior to the superior, and using the superior to reveal the inferior, it is called "the treatise of the Mahayana" — this is the possessive compound interpretation.
又大等六字，是所詮故勝；論是能詮，唯教故劣。將劣就勝，以勝顯劣，云大乘百法明門之論，依主釋也(亦可謂帶數依主)。
The six characters "Mahayana Hundred Dharmas" are what is being explained, so they are superior. The word "treatise" is what does the explaining—it is merely teaching, so it is inferior. Placing the inferior alongside the superior, and using the superior to reveal the inferior, we say "Treatise on the Gateway to Understanding of the Hundred Dharmas of the Mahayana"—this is a dependent-subject compound. (It could also be called a numerical dependent-subject compound.)
又大乘等五字，通一百法，屬所詮故勝；門論二字乃能詮故劣。將劣就勝，以勝顯劣，云大乘百法明之門論，依主釋也(亦帶數依主釋也)。
The five characters "大乘等" (Mahayana and so on) apply to all one hundred dharmas, and because they are what is being explained, they are superior; the two characters "門論" (treatise on the gate) are what does the explaining, and so they are inferior. Placing the inferior alongside the superior, and using the superior to reveal the inferior, it is called the "Treatise on the Gate of the Manifestation of the Hundred Dharmas of the Mahayana" — this is a dependent compound interpretation. (It is also a dependent compound interpretation with a numeral.)
又大乘是能詮教體，門論是用。此教體上有妙旨悟入之義門，決擇性相，教誡學徒，斷惡生善之功用，故名論。將體就用，攝用歸體，云大乘即門論，持業釋也。(作十釋竟)。
Moreover, the Mahayana is the essence of the teaching as expressed in words, while the treatise serves as its function. Within this teaching-essence, there are profound principles that serve as gateways for understanding and entry. The treatise discerns the nature and characteristics of things, instructs students, and has the function of cutting off evil and producing good. Therefore, it is called a treatise. Taking the essence in terms of its function, and gathering the function back into the essence, we say "Mahayana, that is, the treatise" — this follows the interpretation of "holding to the function."
(Here ends the ten interpretations.)
北天竺富婁沙富羅，此云丈夫。國有國師，婆羅門姓嬌尸迦，生三子，同名婆藪盤豆。此云天親，乃帝釋之弟，毘搜紐天王之後，雖同一名，復有別號：長曰阿僧迦，此云無著，乃菩薩根性。季子別名比隣持跋婆，此云母兒，蓋比隣持，此云母；跋婆云子，亦云兒。中子博學多聞，遍通墳籍，神才俊朗，戒行清白，無與儔匹，兄弟皆兼別號故，法師但名婆藪盤豆，不相濫也。依《瑜伽論》廣造諸論，以釋大乘，發揮非空非有中道之教。(詳於舊藏經甚字函《婆藪盤豆傳》)。
In North India, there is a place called Puruṣapura, which means "City of Men." The country had a national teacher, a Brahmin named Kauśika, who had three sons, all named Vasubandhu—which means "Kinsman of the Gods." He was a descendant of the deity Viśvakarman, brother of Indra. Though they shared the same name, each also had a distinct title. The eldest was called Asaṅga, meaning "Unattached," and he was naturally inclined toward the Bodhisattva path. The youngest was named Viriñcivatsa, meaning "Mother's Child"—"Viriñci" means mother, and "vatsa" means child or son. The middle son was widely learned and well-versed in all the classics, brilliant in talent, and pure in his observance of the precepts, unmatched by anyone. Because all three brothers had their own distinct titles, the Dharma Master was known simply as Vasubandhu, avoiding any confusion. Based on the Yogācārabhūmi, he composed many treatises to explain the Mahāyāna and expound the Middle Way teaching of neither emptiness nor existence. (For details, see the "Biography of Vasubandhu" in the old canon, in the Shen section.)
如世尊言：「一切法無我。」
As the World-Honored One said: "All dharmas are without self."
如世尊言，原為佛說，乃論主推尊法有所自。一切法等者，總標百法及二無我以為宗旨，乃一論之綱領也。若究所宗，總一代聖教淺深為次，分而為八：
As the World-Honored One spoke, these were originally the Buddha's words; the author of the treatise cites them to show that the Dharma has its source. "All dharmas" and the rest is a general statement of the hundred dharmas and the two kinds of non-self as the core thesis—this is the outline of the entire treatise. If we examine what it ultimately relies upon, taking the entire teachings of the Buddha's lifetime, from shallow to deep, and dividing them in order, there are eight:
一、我法俱有宗，此宗攝二十部、五部之義，謂犢子部、法上部、賢胄部、正量部、密林山部，或亦取經部根本一分之義。
1. The "Self and Dharma Both Exist" school. This school encompasses the teachings of twenty sub-schools, specifically the doctrines of five schools: the Vātsīputrīya school, the Dharmottarīya school, the Bhadrayānīya school, the Saṃmitīya school, and the Shannivāsin school—or it may also include a portion of the fundamental teachings of the Sautrāntika school.
二、法有我無宗，攝三部全，謂一切有部、雪山部、多聞部，更兼化地部末計一分之義。
Second, the school that holds that dharmas exist but the self does not. It encompasses all three divisions: the Sarvastivada school, the Haimavata school, and the Bahusrutiya school, and further includes one portion of the later teachings of the Mahisasaka school.
三、法無去來宗，攝七全部，謂大眾部、鷄胤部、制多山部、西山住部、北山住部、法藏部、飲光部，兼取化地部，根本一分之義。
3. The Dharma-Non-Arising-and-Ceasing School, which encompasses seven sects in full: the Mahāsāṃghika, the Kukkuṭika, the Caityaśaila, the Aparaśaila, the Uttaraśaila, the Dharmaguptaka, and the Kāśyapīya, along with one portion of the root tenets of the Mahīśāsaka.
四、現通假實宗，攝說假部全末、經部一分之義。此上四宗，唯為小乘。
Fourth, the school that holds that things can be either real or conventional in nature — this covers the entire doctrine of the Prajnaptivada school and part of the Sautrantika school. These four schools above all belong to the Lesser Vehicle.
五、俗妄真實宗，即說出世部。
5. The "Conventional Is False, Ultimate Is True" School, which is the Lokottaravada.
六、諸法但名宗，即一說部，此二通於大小乘。
6. The School That All Dharmas Are Mere Names — this is the Ekavyāvahārika School. These two schools span both the Mahayana and Hinayana traditions.
七、勝義俱空宗。八、應理圓實宗。後二唯大，此論旨趣即第八宗；於深密三時，乃第三時也。
7. The School of Ultimate Truth Where All Is Empty. 8. The School of Perfect Reality in Accord with Reason. The latter two are exclusively Mahayana. The purpose of this treatise aligns with the eighth school; within the three periods of the Sandhinirmocana Sutra, it corresponds to the third period.
言三時者，初四阿含言有，第二時八部般若言空，第三時即解深密經空有雙彰，中道教也。
When we speak of the three periods of the teachings: the first period, the Four Agamas, teaches that things exist. The second period, the eight sections of the Prajnaparamita sutras, teaches emptiness. The third period, which is the Unraveling the Meaning Sutra, reveals both emptiness and existence together—this is the Middle Way teaching.
何等一切法？云何為無我？
What is meant by "all things"? And what is meant by "non-self"?
問有五種，謂利樂有情問、不解問、愚癡問、試驗問、輕觸問。此即利樂有情問也。
There are five kinds of questions: questions asked to benefit and bring joy to sentient beings, questions asked out of not understanding, questions asked out of foolishness, questions asked to test, and questions asked frivolously. This is the kind of question asked to benefit and bring joy to sentient beings.
一切法者，略有五種：
All dharmas can be summarized into five categories:
此總標諸法也。稱理言之，實有無量，以眾生性欲無量，是以瑜伽始五識身，歷至法界六百六十等法。今言五位百法，豈非要略乎？故云略有五種。自此至真如無為，總答初問。
This is a general summary of all dharmas. Speaking in terms of principle, there are truly countless dharmas—because the natures and desires of sentient beings are countless, the Yogacara teachings begin with the five consciousnesses and extend through to the six hundred and sixty dharmas of the Dharma realm. Now, when we speak of the five categories and one hundred dharmas, is this not a concise summary? Therefore it says "in brief, there are five." From here through to "suchness, unconditioned," this altogether answers the first question.
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。
First, mind-related phenomena; second, mental factors; third, material phenomena; fourth, forces neither mental nor material; fifth, the unconditioned.
心法者，總有六義：一、集起名心，唯屬第八，集諸種子，起現行故。二、積集名心，屬前七轉識能熏，積集諸法種故；或集起屬前七轉現行共集，熏起種故；或積集名心，屬於第八含藏，積集諸法種故。三、緣慮名心，俱能緣慮自分境故。四、或名為識，了別義故。五、或名為意，等無間故。六、或第八名心，第七名意，前六名識，斯皆心分也。
The term "mind" (心, citta) has six general meanings:
1. **Collection and arising** is called mind — this refers exclusively to the eighth consciousness, because it collects all seeds and brings them into manifestation.
2. **Accumulation** is called mind — this refers to the first seven evolving consciousnesses, which can perfume and accumulate the seeds of all dharmas. Alternatively, "collection and arising" refers to the first seven consciousnesses, which collectively gather and perfumifest seeds through their present activities. Or, "accumulation" is called mind — this refers to the eighth consciousness, the storehouse, which accumulates the seeds of all dharmas.
3. **Cognitive engagement** is called mind — because all [consciousnesses] can engage cognitively with their own respective objects.
4. **It is also called consciousness (識, vijñāna)** — because its meaning is discernment.
5. **It is also called mind (意, manas)** — because of equal and uninterrupted [continuity].
6. **Alternatively, the eighth is called mind (心), the seventh is called manas (意), and the first six are called consciousness (識)** — all of these are divisions of mind.
言心所有法者，具三義故：一、恒依心起；二、與心相應；三、繫屬於心。具此三義，名為心所故；要心為依，方得起故；觸等恒與心相應故。既云與心相應，蓋心不與心自相應故；心非心所故；他性相應，非自性故。
When we speak of mental factors, they are so called because they have three defining characteristics: first, they always arise depending on the mind; second, they are associated with the mind; third, they belong to the mind. Because they have these three characteristics, they are called mental factors. They can only arise when the mind serves as their basis. Contact and the other factors are always associated with the mind. Since they are said to be associated with the mind, it follows that the mind is not associated with itself, for the mind is not a mental factor, and association pertains to things of a different nature, not to oneself.
相應之義有四：謂時、依、所緣及事皆同，乃相應也。觸等看與何心生時，便屬彼心之觸等，故如次為三義也。
The meaning of "associated" has four aspects: time, basis, object, and activity are all the same—this is what "associated" means. As for contact and the other mental factors, when they arise together with a particular mind, they belong to that mind's contact and so on. Thus, in order, these form the three meanings.
色法者，識之所依、所緣，乃五根、五境質礙之色，亦名有對色，以能、所造八法而成，乃十有色也；無對色即法處色也。
Form is what consciousness relies on and takes as its object. It includes the material forms of the five sense faculties and the five sense objects, which have tangible resistance, and is also called "resistant form." It is produced by the eight derived material phenomena together with the four great elements, and corresponds to the ten material phenomena. "Non-resistant form" refers to the objects of the mind sense.
言不相應行法者，行蘊有二：一、相應行，即心所法。二、不相應行，即始自得、終至不和合性，二十四法是也。
What is meant by formations not associated with mind? The formation aggregate has two kinds: first, formations associated with mind, which are the mental factors; second, formations not associated with mind, which are the twenty-four formations, beginning with acquisition and ending with non-conjunction.
言無為法者，即不生不滅、無去無來、非彼非此、絕得絕失，簡異有為，無造作故，名曰無為也。
When we speak of the unconditioned Dharma, it means neither arising nor ceasing, neither coming nor going, neither that nor this, beyond gain and beyond loss. It is distinguished from the conditioned because it involves no making or doing—that is why it is called the unconditioned.
一者、最勝故，二、與此相應故，三、所現影故，四、分位差別故，五、所顯示故。
First, because it is supreme. Second, because it corresponds to this. Third, because it is a reflected image. Fourth, because of differences in state. Fifth, because it is revealed.
言初心法八種，造善造惡，五趣輪轉，乃至成佛，皆此心也。有為法中此最勝故，所以先言。言與此相應故者，謂此心所與其心王常相應故。望於心王，此即為劣，先勝後劣，所以次明。所現影故者，即前色法，謂此色法不能自起，要藉前二所變現故；自證雖變，不能親緣故。置影言簡，其見分亦自證變，則非是影。或與自證通為本質故，或簡受所引色非識變影。第六緣時以彼為質，質從影攝，前二能變，此為所變，先能後所故次言之。分位差別者，言此不相應行，不能自起，藉前三位差別，假立前三是實，此一為假，所以第四明之。言所顯示者，此第五無為之法，乃有六種，謂此無為體性甚深，若不約事以明，無由彰顯故。藉前四斷染成淨之所顯示，前四有為，此即無為，先有後無，所以最後明也。
The eight kinds of dharmas concerning the initial mind: creating good and evil, revolving through the five realms, and even attaining Buddhahood—all of this is the mind. Because among conditioned dharmas this is the most supreme, it is mentioned first. "Because it corresponds with this": this means the mental factors always correspond with their corresponding mind-king. Compared to the mind-king, these are inferior; supreme first, inferior after—that is why they are explained next. "Because of the images manifested": this refers to the form-dharmas mentioned earlier. These form-dharmas cannot arise by themselves; they must rely on the first two (the mind-king and mental factors) to transform and manifest. Although self-verification also transforms, it cannot directly perceive them. The word "image" is placed to distinguish them, for the seeing aspect is also transformed by self-verification and thus is not an image. Alternatively, it may serve as the essential substance together with self-verification, or it distinguishes received-and-induced form, which is not an image transformed by consciousness. When the sixth consciousness perceives it, it takes that as its substance; the substance is subsumed under the image. The first two are the transformers, this is the transformed; transformers first, transformed after—hence it is explained next. "Differences in position": this refers to the non-associated formations. They cannot arise by themselves; they are established provisionally based on the differences among the first three positions. The first three are real, this one is provisional—that is why it is explained fourth. "That which is revealed": this refers to the unconditioned dharmas of the fifth category, of which there are six kinds. The nature of these unconditioned dharmas is extremely profound; if they were not explained in relation to phenomena, there would be no way to make them evident. They are revealed through the first four—the elimination of defilement and the attainment of purity. The first four are conditioned, this is unconditioned; conditioned first, unconditioned after—that is why it is explained last.
如是次第，
In this way, step by step,
此結答也。由上如是勝劣、能所、實假、有無故，云如是次第。此略結上文，總標五位章門，下乃備列百法名數也。
This is the concluding answer. Because of the above—such superior and inferior, subject and object, real and provisional, existent and nonexistent—it is called "in this order." This briefly concludes the preceding text and gives the overall heading of the five categories. What follows then sets out in full the names and numbers of the Hundred Dharmas.
第一、心法略有八種：
First, the mind-Dharma can be briefly divided into eight types:
此總標，下別列。
This is the general summary; the specific list follows below.
一、眼識，二、耳識，三、鼻識，四、舌識，五、身識，六、意識，
1. Eye consciousness, 2. Ear consciousness, 3. Nose consciousness, 4. Tongue consciousness, 5. Body consciousness, 6. Mind consciousness.
隨根立名，具五義故，謂依發屬助。如除根發之識，餘四皆依根之識等，依主也；根發，依士也。雖六識身皆依意轉，此隨不共意識名依發等，故五識無相濫矣。蓋兼未自在位言之爾，或唯依意故名意識，辨識得名，心、意非例。
Names are given according to the faculties they rely on, and this involves five meanings: relying on, being produced by, belonging to, and being assisted by. For example, apart from the consciousness produced by the faculty, the other four are all "consciousness that relies on the faculty" and so on—this is reliance on a primary factor. "Produced by the faculty" is reliance on a secondary factor. Although all six consciousnesses turn depending on the mind, here the name "relying on, being produced by," and so on, is applied specifically to the exclusive mental consciousness, so the five sense consciousnesses are not confused with it. This is said while also taking into account the state before freedom is attained. Alternatively, it is called mental consciousness simply because it relies on the mind. When distinguishing how consciousness gets its name, mind and mental factors are not treated by the same rule.
七、末那識，
7. The Manas Consciousness,
華言意識，如藏識名識，即意故；第六意識，如眼識名識，異意故。然諸聖教，恐此濫彼故，於第七但立意名；又以簡心之與識，以積集、了別劣餘識故；或欲顯此與彼意識為近所依故，但立意名爾。
In Chinese, this is called "manas" (intellect). For instance, the storehouse consciousness is called "consciousness" because it is identical with the intellect. The sixth consciousness, by contrast, is called "consciousness" because it differs from the intellect. Therefore, in the sacred teachings, to prevent confusion between these two, the seventh consciousness is given only the name "intellect." Furthermore, to distinguish it from mind (citta) and consciousness (vijnana) — because its functions of accumulation and discernment are weaker than those of the other consciousnesses — or to show that it serves as the proximate basis for the sixth consciousness, it is given only the name "intellect."
八、阿賴耶識。
8. The Alaya Consciousness.
華言藏識，能含藏諸種故；又具三藏義故，謂能藏、所藏、執藏也；與雜染互為緣故，有情執為自內我故。由斯三義，而得藏名，藏即識也。
In Chinese, this is called the "storehouse consciousness," because it can contain all kinds of seeds. It also carries the meaning of three storehouses: the storehouse that can hold, the storehouse that is held, and the storehouse that is clung to. Because it serves as mutual conditions with defiled dharmas, and because sentient beings cling to it as their own inner self, through these three meanings it receives the name "storehouse." Storehouse itself is consciousness.
第二心所有法，略有五十一種，分為六位：一、遍行有五，二、別境有五，三、善有十一，四、煩惱有六，五、隨煩惱有二十，六、不定有四。
The second category, mental factors, consists of fifty-one in total, divided into six groups:
1. Universal factors — five 2. Object-specific factors — five 3. Wholesome factors — eleven 4. Root afflictions — six 5. Secondary afflictions — twenty 6. Indeterminate factors — four
此舉總數，以標列章門，下乃隨章列名。言遍行者，遍四一切心得行故。謂三性、八識、九地，一切時俱能遍故。言別境者，別別緣境，而得生故。所緣之境則有四，乃所樂之境、決定境、曾習境、所觀境，各緣不同，故云別境。解現下文。言善十一者，唯善心中可得生故，此世、他世俱順益故，性離愆穢，勝過惡故。言煩惱者，性是根本煩惱攝故；又能生隨惑，名為根本煩擾也。惱，亂也。擾亂有情，恒處生死也。言隨煩惱者，隨他根本煩惱，分位差別，等流性故，此亦見下文。言不定者，由不同前五位心所，於善染等皆不定故，非如觸等定遍心故，非如欲等定遍地故，不立定名也。
This list gives the total number, presenting the chapter headings. What follows is the names listed according to each chapter. The term "universal mental factors" refers to those that pervade all four aspects of mind, which is why they are called "universal." That is, they universally accompany the three natures, the eight consciousnesses, and the nine levels—because they can pervade all times. The term "particular mental factors" means that they arise by focusing on specific, distinct objects. The objects they focus on are of four kinds: objects of desire, objects of definite judgment, objects previously experienced, and objects of contemplation. Since each focuses on something different, they are called "particular." This will be explained in the text below. The term "eleven wholesome mental factors" means they can only arise within wholesome states of mind. They benefit both this life and future lives, their nature is free from fault and defilement, and they surpass unwholesome states. The term "afflictions" means their nature is included within the root afflictions; they can also give rise to secondary afflictions, which is why they are called root afflictions. "Affliction" also means disturbance—they disturb sentient beings, keeping them forever wandering in birth and death. The term "secondary afflictions" means they follow the root afflictions, arising as differentiated states and having a nature that flows from them. This too will be seen in the text below. The term "indeterminate" means that, unlike the previous five categories of mental factors, they are not fixed as either wholesome or defiled. They are not like contact and similar factors, which are necessarily universal to all minds, nor like desire and similar factors, which are necessarily universal to all levels. Therefore they are not given the name "definite."
一、遍行五者：
1. The Five Universal Mental Factors:
此別標，下列名。
This is a separate heading; the names are listed below.
一、作意，二、觸，三、受，四、想，五、思。
1. Attention, 2. Contact, 3. Feeling, 4. Perception, 5. Intention.
言作意者，謂警覺應起心種為性，引心令趣自境為業。觸者，令心心所觸境為性，想、受、思等所依為業。受者，領納順、違、俱非境相為性，起欲為業，能起合離，非二欲故；亦云令心等起歡、慼、捨相(此解詞異意同)，想則於境取相為性，施設種種名言為業，謂安立自境分齊故，方能隨起種種名言。思則令心造作為性，於善品等役心為業，為能取境正因等相，驅役自心能造善等。
Attention means the act of deliberately focusing the mind. Its nature is to arouse and direct the mind's attention, and its function is to guide the mind toward its objects. Contact means the mind and mental factors making contact with objects. Its nature is to connect the mind and mental factors with objects, and its function is to serve as the basis for perception, feeling, intention, and so on. Feeling means experiencing pleasant, unpleasant, or neutral objects. Its nature is to experience these objects, and its function is to give rise to desire—it can produce desire to unite with or separate from things, or desire for neither. It is also described as causing the mind to give rise to experiences of pleasure, sorrow, and equanimity. Perception means grasping the characteristics of objects. Its nature is to take hold of the features of objects, and its function is to establish various names and concepts, for once we define the boundaries of our own objects, we can then apply various names and concepts accordingly. Intention means the mind's volitional action. Its nature is to make the mind act, and its function is to direct the mind toward what is wholesome and so on—it is the direct cause for engaging with objects, driving the mind to create wholesome deeds and the like.
二、別境五者：
Two, the five particular mental factors:
此別標，下列名。
This is a separate heading; the names are listed below.
一、欲，二、勝解，三、念，四、三麼地，五、慧。
1. Desire 2. Resolute conviction 3. Mindfulness 4. Samadhi (concentration) 5. Wisdom
言欲者，於所樂境希望為性，勤依為業。勝解者，於決定境印持為性，不可引轉為業。謂邪正等教理證力，於所取境，審決印持，由此異緣不能引轉故，若猶豫境，勝解全無，勝即是解。念者，於曾習境令心明記不忘為性，定依為業。謂數憶持曾所受境而不忘失，能引定故。三麼地者，此云等持，於所觀境令心專注不散為性，智依為業。謂得、失、俱非境中，由定令心專注不散，依斯便有決定智，生心專注言顯，所欲住即便能住，非唯一境；不爾，見道歷觀諸諦，前後境別，應無等持也。言慧者，於所觀境揀擇為性，斷疑為業。謂觀得、失、俱非境中，由慧推求得決定故。上言解現下文者，義在此爾。(欲益得其詳，請閱成唯識第五卷)。
Desire is characterized by longing for pleasing objects, with diligent effort as its function. Resolve is characterized by firmly holding to decisively understood objects, with the function of being unshakable by contrary influences. Through the power of studying and verifying both mistaken and correct teachings and reasoning, one decisively holds to the object one has grasped, and therefore cannot be swayed by other conditions. Where the object is uncertain, resolve is entirely absent. Here, "resolve" means both "excellence" and "understanding." Mindfulness is characterized by clearly remembering and not forgetting objects previously experienced, with concentration as its function. By repeatedly recalling and holding to previously experienced objects without forgetting, it gives rise to concentration. Samadhi means "even holding." It is characterized by keeping the mind single-pointedly focused and undistracted on the object being observed, with wisdom as its function. Whether in situations of gain, loss, or neither, concentration keeps the mind focused and undistracted, and based on this, decisive wisdom arises. The phrase "the mind is focused" indicates that wherever one wishes the mind to dwell, it can dwell there—it is not limited to a single object. Otherwise, when seeing the path and sequentially contemplating the various truths, since the objects differ from one moment to the next, there would be no concentration. Wisdom is characterized by discernment regarding the object being observed, with the function of cutting through doubt. By investigating situations of gain, loss, or neither, wisdom searches and arrives at decisive understanding. When the text above says that understanding reveals what follows, this is what it means. (For a fuller explanation, please see Fascicle Five of the Cheng Weishi Lun.)
三、善十一者：
3. The eleven wholesome mental factors:
此標章下別列。
Below this heading, they are listed separately.
一、信，二、精進，三、慚，四、愧，五、無貪，六、無瞋，七、無癡，八、輕安，九、不放逸，十、行捨，十一、不害。
1. Faith, 2. Diligence, 3. Sense of shame, 4. Sense of remorse, 5. Non-greed, 6. Non-hatred, 7. Non-delusion, 8. Serenity, 9. Heedfulness, 10. Equanimity, 11. Non-harmfulness.
言信者，於實德能深忍樂欲，心淨為性，對治不信，樂善為業。謂於諸法實事理中，深信忍故；於三寶真淨德中，深信樂故；於一切世出世善深信有力，能得能成，起希望故。此三種信也。言心淨為性者，謂此性澄清能淨心等，如水清珠能清濁水，故云心淨為性也。言精進者，於善惡品修斷事中勇捍為性，對治懈怠，滿善為業。謂善品修、惡品斷，勇表勝進，簡諸染法；捍表精純，簡淨無記。又云勇而無怯、捍而無懼。言滿善者，圓了善事名為滿善。故三根為作善，此名滿善，能滿彼故。或曰：「《唯識論》言精進一法，在三根後；《百法》則信後即言。何耶？」曰：「唯識乃立依次第，此乃因依次第。蓋信為欲依，欲為勤依，故此信後而便言勤，勤即精進也，但勤通三性，進唯善性攝也。」立依者，謂根依精進立捨等三，所依四法，立理須合說，故三根後方說精進。言慚者，依自法力崇重賢善為性，對治無慚，止息惡行為業。自法力者，自謂自身，法謂教法，言我如是身、解如是法，敢作諸惡耶？言愧者，依世間力，輕拒暴惡為性，對治無愧，止息惡行為業。世人譏呵名世間力輕，有惡者而不親，拒惡法業而不作也。言無貪者，於有、有具無著為性，對治貪著，作善為業。言有、有具者，上一有字，即三有之果，有具即三有之因。言無瞋者，於苦、苦具無恚為性，對治瞋恚，作善為業。言苦、苦具者，苦謂三苦，苦具者苦因。無癡者，於諸事理明解為性，對治愚癡，作善為業。言輕安者，遠離麁重，調暢身心，堪任為性，對治昏沈，轉依為業。離重名輕，調暢身心名安，謂此伏除能障定法，令所依止轉安適故。言堪任者，有所堪可，有所任受。言轉依者，令所依身心，去麁重、得安隱故。言不放逸者，精進三根，於所修斷防修為性，對治放逸，成滿一切世出世善事為業。防修者，於所斷惡防令不起，於所修善法，修令增長。言精進三根者，此不放逸，即四法防修功能，非別有體；或云：「信等亦有防修功能，何不依立？」曰：「餘六比四，勢用微劣，故不依立。偏何微劣？非善根故，非遍策故。」言行捨者，精進三根，令心平等、正直，無功用住為性，對治掉舉，靜住為業。言行捨者，乃行蘊中捨，簡受蘊捨故。言令心平等等者，由捨令心離昏掉時，初心平等，次心正直，後無功用，此初中後差別之位也。此亦即四法者，離彼四法，無別相用矣。何知無別？曰：「若能令靜即是四法，若所令靜即心等故。」或曰：「既即四法，何須別立？」曰：「若不別立，隱此能故。」言不害者，於諸有情不為損惱，無瞋為性，能對治害，悲愍為業。謂即無瞋，於有情所不為損惱，假名不害。無瞋翻對斷物命，瞋不害，但違損惱物害。無瞋與樂，不害拔苦，此二麁相差別，理實無瞋，實有自體，不害依彼，一分假立，為顯慈悲，二相別故，利樂有情，彼二勝故。
Faith means having deep conviction and joyful desire toward the truth, virtues, and capabilities, with a pure mind as its nature. Its function is to counter faithlessness and to delight in goodness. This means: deeply believing and accepting the true facts and principles of all dharmas; deeply believing and rejoicing in the truly pure virtues of the Three Jewels; and deeply believing that all worldly and transcendent goodness has the power to be attained and accomplished, thereby giving rise to hope. These are the three kinds of faith.
The phrase "a pure mind as its nature" means that this nature is clear and can purify the mind and so on, just as a water-purifying jewel can cleanse muddy water. Therefore it is said, "a pure mind as its nature."
Diligence means having the nature of courage and firmness in cultivating good qualities and abandoning bad ones. Its function is to counter laziness and to fulfill goodness. This means cultivating good qualities and abandoning bad ones. "Courage" indicates superior progress, setting it apart from defiled dharmas. "Firmness" indicates purity, setting it apart from neutral dharmas. It is also said to be courageous without cowardice and firm without fear.
The phrase "fulfilling goodness" means completely understanding good matters, which is called fulfilling goodness. Thus the three roots are for doing good; this is called fulfilling goodness because it can fulfill them.
Someone asks: "The Discourse on Consciousness-Only says that diligence comes after the three roots, while the Hundred Dharmas speaks of it immediately after faith. Why is that?" The answer: "The Consciousness-Only text arranges them by a sequence of establishment, while this text arranges them by a sequence of causation. Faith is the basis for desire, and desire is the basis for diligence. Therefore, immediately after faith, diligence is spoken of. Diligence is the same as effort, but effort pervades the three natures, while progress is exclusively included in the wholesome nature."
As for "establishment by basis": the roots rely on diligence to establish the three dharmas beginning with equanimity. Since the four dharmas that serve as the basis must logically be explained together, diligence is spoken of only after the three roots.
Shame means having the nature of honoring and respecting the worthy and good, relying on the power of self and Dharma. Its function is to counter shamelessness and to stop evil conduct. "The power of self and Dharma": "self" refers to one's own person, "Dharma" refers to the teachings. It means: "Would I, with such a body and understanding such Dharma, dare to commit evil?"
Remorse means having the nature of lightly rejecting violent evil, relying on the power of the world. Its function is to counter lack of remorse and to stop evil conduct. Being criticized by people in the world is called the power of the world. One lightly regards those who have evil and does not draw near them, and rejects evil actions and does not do them.
Non-greed means having the nature of non-attachment toward existence and the causes of existence. Its function is to counter grasping and to do good. "Existence and the causes of existence": the first word "existence" refers to the results of the three realms of existence; "the causes of existence" refers to the causes of the three realms of existence.
Non-hatred means having the nature of non-anger toward suffering and the causes of suffering. Its function is to counter anger and to do good. "Suffering and the causes of suffering": suffering refers to the three kinds of suffering; the causes of suffering are the causes of suffering.
Non-delusion means having the nature of clear understanding toward all matters and principles. Its function is to counter ignorance and to do good.
Serenity means being free from coarseness and heaviness, regulating and smoothing body and mind, and being capable. Its function is to counter drowsiness and sinking, and to transform the basis. Freedom from heaviness is called lightness; regulating and smoothing body and mind is called serenity. This means it subdues and removes the dharmas that obstruct concentration, causing the basis to become peaceful and comfortable. "Capable" means having capacity and being able to undertake and receive. "Transforming the basis" means causing the body and mind that are the basis to remove coarseness and heaviness and attain peace and security.
Non-negligence means having the nature of diligence and the three roots, preventing and cultivating what is to be abandoned and cultivated. Its function is to counter negligence and to complete all worldly and transcendent good matters. "Preventing and cultivating": toward the evil to be abandoned, preventing it from arising; toward the good dharmas to be cultivated, cultivating them so they increase. "Diligence and the three roots": this non-negligence is the function of preventing and cultivating of the four dharmas; it is not a separate substance. Someone asks: "Faith and the others also have the function of preventing and cultivating. Why are they not established as such?" The answer: "Compared with the four, the other six are weak in force and function, so they are not established as such. Why are they weak? Because they are not wholesome roots and not universal drivers."
Equanimity means having the nature of causing the mind to be equal, upright, and dwell without effort, through diligence and the three roots. Its function is to counter restlessness and to dwell calmly. "Equanimity" here means equanimity in the formation aggregate, setting it apart from the equanimity of the feeling aggregate. "Causing the mind to be equal and so on": by equanimity, the mind is made to depart from dullness and restlessness. At first, the mind is equal; next, the mind is upright; finally, it dwells without effort. These are the stages of beginning, middle, and end. This is also the four dharmas. Apart from those four dharmas, there is no separate characteristic or function. How do we know there is no separate one? It is said: "What can cause calm is precisely the four dharmas; what is caused to be calm is precisely the mind and so on." Someone asks: "Since it is precisely the four dharmas, why establish it separately?" The answer: "If it were not established separately, this capacity would remain hidden."
Non-harming means having the nature of non-hatred, not causing harm or distress to sentient beings. Its function is to counter harming and to have compassion. That is, it is precisely non-hatred, and because one does not cause harm or distress to sentient beings, it is provisionally named non-harming. Non-hatred counters the destruction of life; hatred is not non-harming, but only opposes harm and distress to beings. Non-hatred gives happiness; non-harming removes suffering. These two differ in their coarse characteristics. In reality, non-hatred truly has its own substance, while non-harming is provisionally established based on it in one aspect. This is to reveal compassion, because the two characteristics differ and because these two are supreme in benefiting and bringing happiness to sentient beings.
四、煩惱六者：
Four, the six afflictions:
此別標章，下別列名。
This heading distinguishes the sections; below, the names are listed separately.
一、貪，二、瞋，三、慢，四、無明，五、疑，六、不正見。
1. Greed, 2. Hatred, 3. Conceit, 4. Ignorance, 5. Doubt, 6. Wrong View.
言貪者，於有、有具染著為性，能障無貪，生苦為業。生苦者，謂由愛力取蘊生故。瞋者，於苦、苦具憎恚為性，能障無瞋，不安、惡行所依為業。不安者，心懷憎恚，多住苦故，所以不安。慢者，恃己於他，高舉為性，能障不慢，生苦為業。生苦者，謂若有慢，於德有德心不謙下，由此死生輪轉無窮，受諸苦故。無明者，於諸理事迷暗為性，能障無癡，一切雜染所依為業。雜染所依者，由無明起癡、邪定、貪等煩惱隨煩惱業，能招後生雜染法故。疑者，於諸諦理猶豫為性，能障不疑、善品為業。障善品者，以猶豫故善不生也。惡見者，於諸諦理顛倒推度，染慧為性，能障善見，招苦為業。蓋惡見者，多受苦故，此見有五：謂身、邊、邪見、取戒、禁取也。此六即俱生，若開惡見成十，即分別惑也。又十惑中，瞋唯不善，餘九皆通有覆不善。
Greed means being attached to existence and the things that support existence. It prevents non-greed and produces suffering. It produces suffering because, through the power of craving, the aggregates of clinging arise. Anger means hating suffering and the things that support suffering. It prevents non-anger and serves as the basis for unease and harmful actions. It causes unease because, harboring hatred, the mind dwells mostly in suffering, and so is uneasy. Pride means elevating oneself above others. It prevents non-pride and produces suffering. It produces suffering because, if one is proud, one's mind is not humble toward those with virtue, and thus one revolves endlessly through birth and death, experiencing all kinds of suffering. Ignorance means being deluded and dark about all principles and phenomena. It prevents non-delusion and serves as the basis for all defilements. It is the basis for all defilements because from ignorance arise delusion, wrong concentration, greed, and other afflictions and secondary afflictions, which bring about defiled dharmas in future lives. Doubt means being indecisive about the truths. It prevents non-doubt and blocks wholesome qualities. It blocks wholesome qualities because, being indecisive, goodness does not arise. Wrong view means distorted reasoning about the truths, with defiled wisdom as its nature. It prevents right view and brings suffering. This is because those with wrong views experience much suffering. There are five kinds of wrong view: view of the body, extreme views, wrong views, clinging to precepts, and clinging to ascetic practices. These six are innate. If wrong view is expanded, they become ten, which are delusions developed through analysis. Among these ten afflictions, anger is exclusively unwholesome, while the other nine are connected with both obscured and unwholesome states.
大乘百法明門論解卷上
Treatise on the Door of Understanding the Hundred Dharmas of the Mahayana, Part 1