言忿者，依對現前不饒益境，憤發為性，能障不忿，執仗為業。執仗者，仗謂器仗。懷忿恨者，多發暴惡，身表業故，瞋一分攝。恨者，由忿為先，懷惡不捨，結冤為性，能障不恨，熱惱為業。熱惱者、結恨者，不能含忍，恒熱惱故。惱者，忿恨為先，追觸暴惡，恨戾為性，能障不惱，䖧螫為業。言追觸等義，謂追往惡，觸現違緣，心便恨戾，多發囂暴，兇鄙麁言，䖧螫他故，此亦瞋分也。覆者，於自作罪，恐失利譽，隱藏為性，能障不覆，悔惱為業。言悔惱者，覆罪則後必悔惱不安隱故，貪癡二分，若不懼當苦。覆罪者，癡一分攝；若恐失利譽覆罪者，貪一分攝。言誑者，為護利譽，矯現有德，詭詐為性，能障不誑，邪命為業。言矯現等，謂矯誑者心懷異謀，多現不實邪命事故，此貪癡分也。諂者，謂罔他故，矯設異儀，諂曲為性，能障不諂，教誨為業。言罔他等義者，諂曲者為罔冐他故，曲順時宜，矯設方便，以取他意；或藏己失，不任師友正教誨故，亦貪癡分也。矯者，於自盛事深生染著，醉傲為性，能障不憍，染依為業。言染依義者，憍醉則生長一切雜染法故，此貪分也。不憍者，即無貪也。害者，於諸有情心無慈悲，損惱為性，能障不害，逼惱為業。言逼惱之義，有害者逼惱他故，瞋一分攝。若論害與瞋之別義者，害障不害，正障於悲；瞋障無瞋，正障於慈。又瞋能斷命，害但損他，此差別也。言嫉者，殉自名利，不耐他榮，妬忌為性，能障不嫉，憂戚為業。言憂戚義者，嫉者聞見他勞，深懷憂戚不安隱故，亦瞋分為體。言慳者，耽著法財，不能惠捨，祕悋為性，能障不慳，鄙畜為業，亦貪分也。無慚者，不顧自法，輕挋賢善為性，能障於慚，生長惡行為業。言不顧者，謂於自法無所顧者，輕挋賢善，不恥過惡，能障礙慚，生長惡行故。無愧者，不顧世間，崇重暴惡為性，能障礙愧，生長惡行為業。言不顧世間等義者，謂於世間無所顧者，崇重暴惡，不恥過非，能障於愧，生長惡行故。言不信者，於實德能不忍樂欲，心穢為性，能障淨心，墮依為業。言墮依者，不信之者，多懈怠故。言懈怠者，於善惡品修斷事中，懶惰為性，能障精進增染為業。言增染者，以懈怠者滋長染故。言放逸者，於染淨品不能防修，縱蕩為性，障不放逸，增惡損善所依為業。此放逸以何為體？曰：「懈怠三根，不能防修染淨等法，總名放逸，離上四法別無體性。」或曰：「彼慢疑等亦有此能，何不依立？」曰：「慢等方四，勢用微劣故，不依立。」此之四法偏，何勝餘慢等？曰：「障三善根，障遍策故，餘無此能，所以不勝。」言惛沈者，令心於境無堪任為性，能障輕安，毘鉢舍那為業。或曰：「惛沈與癡何別？」曰：「癡於境迷暗為性，正障無癡，而非瞢董；惛沈於境，瞢董為相，正障輕安而非迷暗，故二不同。」言掉舉者，令心於境不寂靜為性，能障行捨，奢麼他為業。失念者，於諸所緣，不能明記為性，能障正念，散亂所依為業。言散亂所依者，失念則心散亂故。此失念者，有云：「念一分攝，是煩惱相應念故。」有云：「癡一分攝，《瑜伽》說此是癡分故，癡令失念，故名失念。」有云：「俱一分攝，由前二文影略說故。」不正知者，於所觀境謬解為性，能障正知，毀犯為業。毀犯業者，不正知者多毀犯故。此法或云慧一分攝，是煩惱相應慧故。或云：「癡一分攝，《瑜伽》說此是癡分故。令知不正，名不正知。」有云：「俱一分攝，由前二文影略說故。」散亂者，令心流蕩為性，能障正定，惡慧所依為業。言惡慧所依者，謂散亂者發惡慧故。或曰：「散亂、掉舉何別？」曰：「散亂令心易緣，掉舉令心易解，是所別相。」前云隨其煩惱分位差別、等流性故者，義現此爾。蓋忿、恨等十并失念、不正知、放逸，此十三法，乃根本家差別分位也，若無慚、無愧、掉舉、惛沈、散亂、不信、懈怠，此之七法，乃根本家等流性故。或云：「此七既別有體，何名等流？」曰：「根本為因，此方生故，名等流也。」

**Anger** is defined by its nature of flaring up in response to a present, harmful situation. Its function is to obstruct non-anger and to lead to wielding weapons. 'Wielding weapons' refers to taking up arms. Those who harbor anger and resentment often give rise to violent and harmful bodily actions. It is a subset of **Aversion**.

**Resentment** arises from anger as its precursor. Its nature is to harbor malice without letting go, forming enmity. Its function is to obstruct non-resentment and to produce feverish distress. 'Feverish distress' means that one who holds a grudge cannot endure and is constantly afflicted by heat and agitation.

**Vexation** arises from anger and resentment as its precursors. Its nature is to recall past wrongs, encounter present frustrations, and become harshly hostile. Its function is to obstruct non-vexation and to sting others like a scorpion. The meaning of 'recalling and encountering' is to dwell on past wrongs, meet with present obstacles, and then the mind becomes hateful and hostile, often giving rise to clamorous, violent, coarse, and abusive speech that stings others. This is also a subset of **Aversion**.

**Concealment** has the nature of hiding one's own misdeeds out of fear of losing benefits or reputation. Its function is to obstruct non-concealment and to lead to regret and distress. 'Regret and distress' means that concealing misdeeds will later inevitably lead to remorse, anxiety, and lack of peace. It involves both **Attachment** and **Delusion**. If one is not afraid of future suffering, concealing a misdeed falls under **Delusion**. If one conceals a misdeed out of fear of losing benefits or reputation, it falls under **Attachment**.

**Deceit** has the nature of pretending to have virtues one lacks, through cunning and fraud, in order to protect one's benefits and reputation. Its function is to obstruct non-deceit and to lead to wrong livelihood. 'Pretending' means that the deceitful person harbors ulterior motives, often displaying false qualities and engaging in wrong livelihood. This involves both **Attachment** and **Delusion**.

**Flattery** has the nature of misleading others by artfully adopting false appearances and being obsequious. Its function is to obstruct non-flattery and to hinder proper teaching. 'Misleading others' means that the flatterer, in order to deceive and impress others, cunningly conforms to the times, devises expedient means to win their favor, or hides his own faults, making him unreceptive to the correct teachings of teachers and friends. This also involves both **Attachment** and **Delusion**.

**Arrogance** has the nature of being deeply attached to and intoxicated by one's own excellent qualities. Its function is to obstruct non-arrogance and to serve as a basis for defilements. 'Basis for defilements' means that arrogance and intoxication give rise to all manner of defiled dharmas. This is a subset of **Attachment**. Non-arrogance is equivalent to **Non-attachment**.

**Harmfulness** has the nature of lacking compassion for sentient beings and causing them injury and distress. Its function is to obstruct non-harmfulness and to produce oppression and harassment. 'Oppression and harassment' means that the harmful person oppresses and harasses others. It is a subset of **Aversion**. To discuss the distinction between harmfulness and aversion: Harmfulness obstructs non-harmfulness, directly obstructing **Compassion**. Aversion obstructs non-aversion, directly obstructing **Loving-kindness**. Furthermore, aversion can lead to taking life, while harmfulness merely injures others. This is the difference.

**Envy** has the nature of being preoccupied with one's own fame and gain, unable to bear others' glory, and being jealous. Its function is to obstruct non-envy and to produce worry and distress. 'Worry and distress' means that the envious person, upon hearing or seeing others' prosperity, is deeply troubled and lacks peace. Its essence is also a form of **Aversion**.

**Stinginess** has the nature of being attached to Dharma and wealth, unable to give generously, being secretive and miserly. Its function is to obstruct non-stinginess and to lead to base hoarding. It is also a subset of **Attachment**.

**Shamelessness** has the nature of disregarding one's own principles, disrespecting and rejecting what is virtuous and good. Its function is to obstruct **Shame** and to promote the growth of unwholesome actions. 'Disregarding' means having no regard for one's own principles, disrespecting the virtuous and good, feeling no shame over faults and misdeeds, thereby obstructing shame and promoting unwholesome actions.

**Remorselessness** has the nature of disregarding the world, esteeming and valuing what is violent and evil. Its function is to obstruct **Remorse** and to promote the growth of unwholesome actions. 'Disregarding the world' means having no regard for the world, esteeming violence and evil, feeling no shame over faults and wrongdoings, thereby obstructing remorse and promoting unwholesome actions.

**Lack of Faith** has the nature of being unwilling to believe, delight in, or aspire toward truth, virtue, and capability; it is a defilement of the mind. Its function is to obstruct a pure mind and to serve as a basis for decline. 'Basis for decline' means that one who lacks faith is often lazy.

**Laziness** has the nature of being indolent regarding the cultivation of wholesome qualities and the abandonment of unwholesome ones. Its function is to obstruct **Diligence** and to increase defilements. 'Increase defilements' means that laziness nourishes defilements.

**Negligence** has the nature of being unable to guard against defilements or cultivate purity, being unrestrained and dissolute. Its function is to obstruct **Carefulness** and to serve as a basis for increasing evil and decreasing good. What is the essence of this negligence? It is said: "**Laziness** and the **Three Root Poisons** (Attachment, Aversion, Delusion), being unable to guard against and cultivate regarding defiled and pure dharmas, are collectively called 'negligence.' Apart from these four factors, it has no separate essence." Some ask: "**Conceit**, **Doubt**, etc., also have this capacity, why aren't they established as its basis?" The answer: "Compared to those four, the force and function of conceit, etc., are weak and inferior, therefore they are not taken as the basis." Why are these four factors particularly emphasized over conceit, etc.? The answer: "They obstruct the **Three Wholesome Roots** (Non-attachment, Non-aversion, Non-delusion) and obstruct universal effort. The others lack this capacity, hence they are not superior."

**Lethargy** has the nature of making the mind incompetent with regard to its object. Its function is to obstruct **Alertness** and **Insight (Vipassanā)**. Some ask: "What is the difference between lethargy and **Delusion**?" The answer: "Delusion has the nature of being confused and dark about an object; it directly obstructs **Non-delusion**, but is not characterized by mental dullness. Lethargy has the characteristic of mental dullness regarding an object; it directly obstructs **Alertness**, but is not confusion and darkness. Therefore the two are different."

**Agitation** has the nature of making the mind unquiet with regard to its object. Its function is to obstruct **Equanimity** and **Tranquility (Samatha)**.

**Forgetfulness** has the nature of being unable to remember clearly the objects of mind. Its function is to obstruct **Mindfulness** and to serve as a basis for **Distraction**. 'Basis for distraction' means that forgetfulness leads to a distracted mind. Regarding this forgetfulness: Some say it is a subset of **Mindfulness**, being the mindfulness associated with afflictions. Some say it is a subset of **Delusion**, as the *Yogācārabhūmi-Śāstra* states it is a part of delusion; delusion causes forgetfulness, hence it is called forgetfulness. Some say it involves both, as the previous two texts indicate implicitly.

**Incorrect Knowing** has the nature of misunderstanding the observed object. Its function is to obstruct **Correct Knowing** and to lead to transgression. 'Leading to transgression' means that one with incorrect knowing often transgresses. Regarding this dharma: Some say it is a subset of **Discernment**, being the discernment associated with afflictions. Some say it is a subset of **Delusion**, as the *Yogācārabhūmi-Śāstra* states it is a part of delusion; it causes knowing to be incorrect, hence it is called incorrect knowing. Some say it involves both, as the previous two texts indicate implicitly.

**Distraction** has the nature of making the mind scattered and wandering. Its function is to obstruct **Correct Concentration** and to serve as a basis for **Wrong View**. 'Basis for wrong view' means that a distracted person gives rise to wrong views. Some ask: "What is the difference between distraction and agitation?" The answer: "Distraction makes the mind shift to different objects; agitation makes the mind restless within the same object. These are their distinguishing characteristics."

The earlier statement, "They are the differentiated states and the outflow nature of the fundamental afflictions," finds its meaning illustrated here. Namely, **Anger, Resentment**, etc. (the ten, plus **Forgetfulness, Incorrect Knowing, Negligence**), these thirteen dharmas, are the differentiated states of the fundamental [afflictions]. As for **Shamelessness, Remorselessness, Agitation, Lethargy, Distraction, Lack of Faith, Laziness**, these seven dharmas, are the outflow nature of the fundamental [afflictions]. Some ask: "Since these seven have distinct essences, why call them 'outflow'?" The answer: "Because the fundamentals are the cause, and these arise therefrom; hence they are called outflow."

睡眠者，令身不自在，昧略為性，障觀為業(即毘鉢舍那)，謂睡眠位，身不自在，心極暗劣，不門轉故。昧簡在定，略別窹時，令顯睡眠非無體用，有無心位，假立此名，如餘蓋纏心相應故。言惡作者，惡所作業，追悔為性，障止為業(即奢麼他)，此即於果，假立因名，先惡所作業，後方追悔故。悔先不作，亦惡作攝。如追悔言：「我先不作，如是事業，是我惡作言。」有義此二各別有體，與餘心所行相別故，隨癡相，說名世俗有。言尋伺者，尋謂尋求，令心怱遽，於意言境麁轉為性。伺謂伺察，令心怱遽，於意言境細轉為性。二法業用，俱以安、不安住身心分位所依為業。謂意言境者，意所取境，多依名言名意言境。或曰：「尋伺二法，身假為實？」曰：「並用思之與慧各一分為體，若令心安，即是思分；令心不安，即是慧分。蓋思者徐而細故；慧則急而麁故。是知令安，則用思無慧，不安則用慧無思。若通照大師釋有兼正，若正用思，則急慧隨思能令心安，若正用慧，則徐思隨慧亦令不安。是其並用也。」

Sleep makes the body feel unrestrained and dull, and its nature is to cloud the mind. Its function is to obstruct contemplation (Vipashyana). In the state of sleep, the body is unrestrained and the mind is extremely dark and weak, unable to turn toward any object. Its dullness distinguishes it from the state of concentration, and its clouding distinguishes it from the waking state. This shows that sleep is not without substance and function. There are states without mind, and this name is provisionally established for them, just as with the other hindrances and fetters that are associated with the mind.

Regarding "remorse": it means regretting what one has done. Its nature is remorse, and its function is to obstruct calm abiding (Shamatha). Here, a cause is provisionally named after its result — one first does a bad deed, and afterward feels remorse. Regretting not having done something is also included in remorse. As when one says in regret: "I did not do such a thing — this is my remorse." Some say these two have distinct substances, because their modes of activity differ from other mental factors; following ignorance, they are called conventionally existent.

Regarding "vitarka" and "vichara": Vitarka means seeking, and its nature is to make the mind hurried and to engage coarsely with the objects of mental discourse. Vichara means examining, and its nature is to make the mind hurried and to engage subtly with the objects of mental discourse. The function of both is to serve as the basis for states of mental and physical ease or unease. "Objects of mental discourse" means objects grasped by the mind, which mostly rely on names and words, hence "mental discourse." Someone asked: "Are vitarka and vichara two dharmas established provisionally as real?" The answer: "Both take a portion of intention and a portion of wisdom as their substance. If they make the mind at ease, that is the intention portion; if they make the mind uneasy, that is the wisdom portion. Intention is slow and subtle; wisdom is urgent and coarse. Thus, when ease is produced, intention is used without wisdom; when unease is produced, wisdom is used without intention. According to Master Tongzhao's explanation, there is both concurrent and primary use. If intention is primarily used, then urgent wisdom follows intention and can make the mind at ease; if wisdom is primarily used, then slow intention follows wisdom and can also make the mind uneasy. This is their concurrent use."

言一眼者，照矚之義，梵云斫芻，此翻行盡。眼能行盡諸色境故，是名行盡。翻為眼者，體用相當，依唐言也。二耳者，能聞之義，梵云莎嚕多羅戍縷多，此翻能聞聲。數數聞此聲，至可能聞處。翻為耳者，體用相當，依唐言也。三鼻者，能嗅之義，梵云伽羅尼羯羅拏，此云能嗅。嗅香臭故，數數由此能嗅香臭故。翻為鼻者，體用兼之，依唐言也。四舌者，能嘗義，梵云舐若時吃縛，此云能嘗。《瑜伽論》云：「能除饑渴，數發言論，表彰呼召，謂之舌也。」通於勝義、世俗二義。翻為舌者，亦兼體用，依唐言也。五身者，積聚、依止二義名身，謂積聚大造、諸根依止，梵云迦邪，此翻為積聚，身根為彼多法依止，諸根所隨，周遍積聚故名為身。翻為身者，體義相當，依唐言也。體即是根，此五言根者，皆有出生、增上義故，則以能造、所造八法為體，乃識所依之根也。言六色者，眼所取故，二十五種。謂青、黃、赤、白(此四實)，長、短、方、圓、麁、細、高、低(此相狀假)，正、不正、光、影、明、暗、煙塵、雲霧、逈色、表色、空一顯色(此分位假)，此皆方處示現義，顏色之色也。對眼識故，質礙名色，乃色之總名爾。言七聲者，四大種所造，耳根所取義故。總有五因，攝十二種聲。五因者：一、相故，即耳根所取義，此一為總，餘四為別。二、損益故者，立初三種聲，云：可意聲(是益)，不可意聲(是損)，俱相違聲(通二)。三、因差別故者，攝次三種，謂：因執受大種聲(語等)，因不執受大種聲(樹等聲)，因俱大種聲(手鼓等聲)。四、說差別攝三者，有世所共成聲，謂世俗語所攝；成所引聲者，謂諸聖所說；遍計所執聲者，外道所說。五、言差別攝三者，聖言量所攝聲，即八種聖語——聖，正也——此八種語，不出見聞覺知，該於六根，以鼻舌身皆覺故，如應答於人，第一見則言見，乃至第四知則言知，若不見言不見，乃至第八不知言不知，斯聖語矣。若第一見言不見，不見言見，乃至第八不知言知，此亦八種非聖言矣。《華嚴鈔》唯十一種，以唯識加響，以成十二，更俟參考。言八香者，乃鼻之所取，可嗅義故。總有六種，謂：好香、惡香、平等香、俱生香、和合香、變易香也。九味者，舌之所取，可甞義故。有十二種，謂：苦、酸、甘、辛、醎、淡、可意，不可意、俱相違，俱生和合變異也。言十觸者，身之所取，可觸之義，故名為觸。有二十六種，謂：地、水、火、風、輕、重、澁、滑、緩、急、冷、暖、硬、軟、饑、渴、飽、力、劣、悶、癢、粘、老、病、死、瘦、是也。初四乃實，餘皆依四大假立。或曰：「餘既是假，身識何緣？」曰：「即實緣故，既即實緣，何知輕等五俱意識分別之也。」言法處所攝色者，謂過去無體之法，可緣之義。此有五種，謂：極逈色，依假想觀析所礙色，至極微故，名極逈色。又云：「上見虛空青、黃等色，乃是顯色，若下望之，則此顯色至遠，而為難見故，名極逈色也。」言極略色者，亦假想觀析須彌俱礙之色，至極微處故。又云：「於色上分析長短、形相、麁細，以至極微故。」言俱礙者，乃根色等明暗等色，乃所礙也。定果色，謂解脫定，亦魚米肉山威儀身等，亦名定自在所生色。定即禪定，自在所生色，謂菩薩入定所現光明，及見一切色像境界，如入火光定，則有火光發現等。受所引色者，謂律不律儀，殊勝思種所立無表色也。又受即領受，引即引取，如受諸戒品，戒是色法，所受之戒，即受所引色也。遍計所執色者，謂第六識虛妄計度，所變根塵無實作用，故立此名。或謂餘四名色有可擬議，受之所引，何亦名色？蓋從所防發善惡之色，以立名爾。此四全一，少分是假，一分乃實。

The first is the eye. “Eye” means that which sees and illuminates. In Sanskrit it is called cakṣu, which is translated here as “that which exhausts activity.” The eye can exhaust all visible objects, so it is called “exhausting activity.” Translating it as “eye” matches both essence and function, following Chinese usage.

Second, the ear. It means that which can hear. In Sanskrit it is called śrotra, which is translated as “that which can hear sounds.” It repeatedly hears sounds, up to the point of being able to hear. Translating it as “ear” matches both essence and function, following Chinese usage.

Third, the nose. It means that which can smell. In Sanskrit it is called ghrāṇa, which means “that which can smell.” It smells fragrances and odors, and repeatedly through this can smell fragrances and odors. Translating it as “nose” combines both essence and function, following Chinese usage.

Fourth, the tongue. It means that which can taste. In Sanskrit it is called jihvā, which means “that which can taste.” The Yogācārabhūmi says: “It can remove hunger and thirst, repeatedly issues speech, and expresses and calls out—this is called the tongue.” It applies to both ultimate and conventional meanings. Translating it as “tongue” also combines essence and function, following Chinese usage.

Fifth, the body. It has two meanings: accumulation and support. It is called “body” because it accumulates the great elements and is the support of the faculties. In Sanskrit it is called kāya, which is translated as “accumulation.” The body faculty is the support of many dharmas, is accompanied by all the faculties, and is universally accumulated, so it is called the body. Translating it as “body” matches both essence and meaning, following Chinese usage.

Essence itself is the faculty. These five are called faculties because they all have the meanings of production and predominance. Their essence is the eight dharmas of the produced and the producing, and they are the faculties upon which consciousness relies.

Sixth, visible form. It is what the eye takes as its object. There are twenty-five kinds. They are blue, yellow, red, and white(These four are real.); long, short, square, round, coarse, fine, high, and low(These aspects are imputed.); upright, not upright, light, shadow, bright, dark, smoke, dust, cloud, mist, distant form, expressive form, and the form of the one space element(These are imputed on the basis of position.). These all have the meaning of appearing in places and directions; this is color as visible form. Because they are objects of eye-consciousness and because they obstruct, they are called form; this is the general name for form.

Seventh, sound. It is produced by the four great elements and is what the ear faculty takes as its object. In general there are five causes, encompassing twelve kinds of sound. The five causes are: first, characteristic—that is, what the ear faculty takes as its object; this one is general, and the other four are specific. Second, benefit and harm—this establishes the first three sounds: agreeable sound(benefit), disagreeable sound(harm), and neither agreeable nor disagreeable sound(both). Third, difference of cause—this includes the next three: sound caused by the great elements that are appropriated(speech and so on), sound caused by the great elements that are not appropriated(sounds of trees and so on), and sound caused by both together(sounds of hand and drum and so on). Fourth, difference of statement—this includes three: sound commonly established in the world, which is included in conventional speech; sound derived from attainment, which is spoken by the noble ones; and sound of fully imagined attachment, which is spoken by non-Buddhists. Fifth, difference of speech—this includes three: sound included in the authority of the noble ones’ words, namely the eight kinds of noble speech—noble means correct. These eight kinds of speech do not go beyond seeing, hearing, sensing, and knowing, and they cover the six faculties, since nose, tongue, and body all involve sensing. For example, when answering someone, if one has seen, one says, “I saw,” and so on up to the fourth: if one knows, one says, “I know.” If one has not seen, one says, “I did not see,” and so on up to the eighth: if one does not know, one says, “I do not know.” This is noble speech. But if, in the first case, having seen one says, “I did not see,” and not having seen one says, “I saw,” and so on up to the eighth, not knowing one says, “I know,” these are also eight kinds of non-noble speech. The Huayan Chao gives only eleven kinds; adding echo according to Consciousness-Only makes twelve. This awaits further checking.

Eighth, smell. It is what the nose takes as its object and has the meaning of being smellable. There are six kinds in general: good smell, bad smell, neutral smell, naturally arisen smell, compounded smell, and transformed smell.

Ninth, taste. It is what the tongue takes as its object and has the meaning of being tasteable. There are twelve kinds: bitter, sour, sweet, pungent, salty, bland, agreeable, disagreeable, neither agreeable nor disagreeable, naturally arisen, compounded, and transformed.

Tenth, touch. It is what the body takes as its object and has the meaning of being touchable, so it is called touch. There are twenty-six kinds: earth, water, fire, wind, light, heavy, rough, smooth, slow,急 urgent, cold, warm, hard, soft, hunger, thirst, fullness, strength, weakness, faintness, itch, stickiness, old age, illness, death, and thinness. The first four are real; the rest are established based on the four great elements. Someone may ask: “If the rest are imputed, how can body-consciousness take them as objects?” Answer: “Because it takes the real as its object. Since it takes the real as its object, how do we know that lightness and the other five are discriminated by the mental consciousness together with it?”

As for form included in the category of dharmas, it means past dharmas without substance that have the meaning of being objectifiable. There are five kinds. The first is the form of utmost distance: by analyzing obstructing form through imaginary contemplation until it reaches the finest particles, it is called the form of utmost distance. It is also said: “When one looks upward and sees blue, yellow, and other colors in empty space, these are visible colors; but when viewed from below, these visible colors are extremely far away and hard to see, so they are called the form of utmost distance.” The second is the form of utmost abbreviation: it is also by imaginary contemplation analyzing the obstructing colors of Mount Sumeru and so on until they reach the finest particles. It is also said: “One analyzes long, short, shape, coarse, and fine on form until reaching the finest particles.” The third is form that obstructs both: this refers to faculty-form and other forms such as brightness and darkness, which are what is obstructed. The fourth is form produced by concentration: this refers to the form of liberation-concentration, and also fish, rice, meat, mountains, bodily posture, and so on. It is also called form produced by the power of concentration-mastery. Concentration means meditative concentration. Form produced by mastery means the light manifested when bodhisattvas enter concentration and the seeing of all forms and objects—for example, when entering the fire-light concentration, fire-light appears. The fifth is form induced by reception: this refers to the unmanifested form established by the supreme seed of intention, whether with or without vows. Also, reception means receiving, and inducement means drawing forth. For example, when one receives the categories of precepts, the precepts are form-dharmas; the precepts received are form induced by reception. Form of fully imagined attachment means that the sixth consciousness falsely calculates and produces faculties and objects with no real function, so this name is established. Someone may say: “The other four can be called form and are conceivable, but how is what is induced by reception also called form?” It is named from the good and bad forms that are to be prevented or produced. Of these four, one is entirely and one is partly imputed, and one part is real.

言得者，包獲成就，不失之義，乃色心生起，未滅壞來，此不失之相也。命根者，依業所引，第八種上連持色心、不斷功能，假立命根耳。眾同分者，類相似故，有人、法之別。人同分者，如天同分、人同分，法同分者，如心同分、色同分等。三乘、五性，依人法類，假立此名。異生性者，二障種上一分功能，令趣類差別不同，云異生性也。無想定者，想等不行，令身安和故，亦名定。或云：「此定想等心聚悉皆不行，而云無想者，想滅為首，謂此外道厭想如病，忻求無想，以為微妙，立此定名。」滅盡定者，令不恒行心、心所滅(六識)，及染第七恒行心聚皆悉滅盡，乃此定相。蓋修無想，則作出離想而滅盡，乃作止息想。又無想唯凡，滅盡唯聖，乃二定之差別也。大抵於厭心種上，遮礙轉識不生功能，立此二定也。言無想報者，由欲界修彼定故，感彼天果，名無想報，乃無想之報(依士釋也)。名身者，能詮自性，單名也；二名已上，方名名身；三名已上，名多名身。乃詮別名之身。句身者，一句名句，二句名身，三句已上，名多句身。單句詮差別，多句則詮別句之身。文身者，文即是字，能為名、句二所依故。如單言斫、單言芻，未有詮表，名之為字。論不言名與多名，舉中以攝廣略也。又云：「帶詮名文，如經書字；不帶詮者，只名字，若字母及等韻類是也。」生者，先無今有。住者，有位暫停。老則住別前後，亦云衰變名老，又云法非凝然。言無常者，今有後無，死之異名。又諸聖教多合生滅以為無常，蓋生名為有，有非恒有，不如無為，滅名為無。無非恒無，不如兔角，不同彼無為兔角之常，故曰無常。今唯據死而言。流轉者，因果不斷，相續前後。定異者，善惡因果，互相差別。相應者，因果事業，和合而起。或曰：「此之總名不相應行法，今名相應者，何耶？」蓋名不相應者，簡前相應心所而已。此相應者，乃前三法上事業和合之謂，豈相濫乎？勢速者，有為法游行迅疾飛行運逩，皆此所攝。次第者，編列有敘，令不紊亂，尊卑上下，左右前後，有規矩者，皆此攝也。時者，過、現、未來，成、住、壞、空，四季三際，年月日夜，六時十二，隨方制立，故名為時。方者，色處分齊，人法所依，或十方上下，六合四極，亦隨所制。數者，度量諸法之名，或一十百千，至不可轉也。言和合性者，謂於諸法不相乖反。不和合性者，謂於諸法相乖反故。前如相順因，此如相違因。或曰：「此二十四，於前三分位，則以何法，當前何位？」大略而言，命根一法，唯心分位，第八心種上，連持功能故。異生性一，唯所分位，二障種上令別功能故。二無心定，無想、異熟，乃王所上假，王所滅已名無想等。餘十九種通色及心與心所法，三上假立，如眾同分乃色同分、心同分、所同分。又如勢速，乃是色、心、心所，遷滅不停故。又如定異色，不是心、心不是所，善因惡果定不互感等。餘倣此說。

What is meant by “possession” is that it encompasses attainment and accomplishment, meaning something is not lost. It refers to the arising of form and mind before they have been destroyed or lost—this is the characteristic of “not being lost.”

What is meant by “life faculty” is that, based on what karma has drawn forth, it is the function established on the eighth consciousness that continuously sustains form and mind without interruption; this is provisionally called the life faculty.

What is meant by “shared commonality” is that because beings are similar in kind, there are differences between persons and phenomena. In the case of shared commonality among persons, there is, for example, the shared commonality of gods or the shared commonality of humans. In the case of shared commonality among phenomena, there is, for example, the shared commonality of mind or the shared commonality of form, and so on. The three vehicles and the five lineages are names provisionally established based on the categories of persons and phenomena.

What is meant by “the nature of an ordinary being” is a certain function on the seeds of the two obstructions that causes the distinctions among kinds of rebirth to differ; this is called the nature of an ordinary being.

What is meant by “the attainment of no-thought” is that perception and the like do not operate, and because this brings peace and harmony to the body, it is also called a concentration. Some say: “In this concentration, perception and all the mental aggregates do not operate, and yet it is called ‘no-thought’ because the cessation of perception is primary. That is, these non-Buddhist practitioners are disgusted with perception as if it were an illness and seek no-thought, regarding it as subtle and wonderful; hence the name of this concentration is established.”

What is meant by “the attainment of cessation” is that non-continuous mental activities and mental factors are extinguished—the six consciousnesses—and also all the defiled seventh consciousness, which is continuously active, is completely extinguished. This is the characteristic of this concentration. In cultivating no-thought, one forms the notion of renunciation and thereby attains cessation, whereas here one forms the notion of rest. Moreover, no-thought belongs only to ordinary beings, while cessation belongs only to noble ones—this is the difference between the two concentrations. Broadly speaking, these two concentrations are established on the seeds of a mind that is weary, as a function that blocks the turning consciousnesses from arising.

What is meant by “the fruition of no-thought” is that because one cultivates that concentration while in the realm of desire, one is reborn in that heaven as its fruit; this is called the fruition of no-thought, that is, the fruition of no-thought.

What is meant by “name-body” is that a single name that can express an intrinsic nature is a name. Only when there are two names or more is it called a name-body; when there are three names or more, it is called a multiple name-body. This is the body of particular names that express distinctions.

What is meant by “sentence-body” is that one sentence is called a sentence; two sentences are called a sentence-body; three sentences or more are called a multiple sentence-body. A single sentence expresses distinctions, while multiple sentences express the body of distinct sentences.

What is meant by “phoneme-body” is that a phoneme is a letter, and it serves as the basis for both names and sentences. For example, when one simply says *zhuo* or simply says *chu*, there is as yet no expression or designation; this is called a letter. The treatise does not mention “name” and “multiple names” separately because it cites the middle term to encompass both the broad and the brief. It also says: “A letter accompanied by expression is a phoneme, like the written words in a scripture; what is unaccompanied by expression is merely a letter, such as letters of the alphabet and rhyme categories.”

What is meant by “production” is that what previously did not exist now exists. What is meant by “abiding” is that a state temporarily continues. “Aging” means that abiding changes in earlier and later phases; it is also called decay and transformation, and it is also said that phenomena are not frozen and fixed.

What is meant by “impermanence” is that what now exists later does not exist; it is another name for death. Moreover, many sacred teachings combine production and extinction as impermanence, because production is called existence, and existence is not permanently existent, unlike the unconditioned; extinction is called non-existence, and non-existence is not permanently non-existent, unlike a rabbit’s horn. Because it is not like the permanence of the unconditioned or a rabbit’s horn, it is called impermanence. Here, however, it is spoken of only with respect to death.

What is meant by “continuity” is that cause and effect are uninterrupted, continuing in sequence from before to after.

What is meant by “definiteness and difference” is that good and evil causes and effects are distinct from one another.

What is meant by “correspondence” is that the activities of cause and effect arise in harmony and combination. Someone asks: “These are collectively called non-associated formative factors; why then is this called ‘correspondence’?” The reason is that the term “non-associated” is used simply to exclude the earlier associated mental factors. What is called “correspondence” here refers to the harmonious combination of activities in relation to the previous three dharmas—how could there be any confusion between them?

What is meant by “rapidity” is that conditioned dharmas move swiftly, flying and rushing along; all such cases are included under this.

What is meant by “sequence” is orderly arrangement that prevents confusion. Whatever has rules of superior and inferior, above and below, left and right, front and back—all this is included here.

What is meant by “time” is past, present, and future; formation, abiding, destruction, and emptiness; the four seasons and the three periods; years, months, days, and nights; the six periods and the twelve hours—these are established according to region, and therefore it is called time.

What is meant by “direction” is the delimitation of a location of form, the basis of persons and phenomena, whether the ten directions, above and below, the six directions, or the four limits—these too are established according to convention.

What is meant by “number” is the name for measuring all dharmas, whether one, ten, a hundred, a thousand, up to the inconceivable.

What is meant by “the nature of harmony” is that dharmas are not opposed to one another. What is meant by “the nature of non-harmony” is that dharmas are opposed to one another. The former is like a concordant cause; the latter is like a conflicting cause.

Someone asks: “Among these twenty-four, with respect to the previous three categories, which dharma belongs to which position?” Broadly speaking, the one dharma of the life faculty belongs only to the category of mind, because it is the function of sustaining on the seeds of the eighth consciousness. The one nature of an ordinary being belongs only to the category of what is possessed, because it is the function on the seeds of the two obstructions that causes distinction. The two non-mental concentrations—no-thought and fruition—are provisional establishments on the ruling mind and mental factors; once the ruling mind and mental factors have ceased, they are called no-thought and so on. The remaining nineteen kinds are all provisionally established on the three—form, mind, and mental factors—whether form, mind, or mental factors. For example, shared commonality is shared commonality of form, shared commonality of mind, and shared commonality of mental factors. Again, for example, rapidity is form, mind, and mental factors perishing without pause. Again, for example, definiteness and difference means that form is not mind, mind is not mental factors, and good causes and evil effects definitely do not mutually affect one another, and so on. The rest should be understood by analogy.

言無為者，是前四位真實之性，故云識實性也。以六位心所則識之相應，十一色法乃識之所緣，不相應行即識之分位，識是其體，是故總云識實性也，而有六種。謂之無為者，為，作也。以前九十四種乃生滅之法，皆有造作，故屬有為。今此六法，寂寞冲虛，湛然常住，無所造作，故曰無為。言虛空無為者，謂於真諦離諸障礙，猶如虛空，豁虛離礙，從喻得名。下五無為，義倣此說。擇滅者，擇謂揀擇，滅謂斷滅，由無漏智，斷諸障染，所顯真理，立斯名焉。非擇滅者，一真法界，本性清淨，不由擇力，斷滅所顯；或有為法，緣闕不生，所顯真理。以上二義，故立此名。不動者，以第四禪離前三定，出於三災、八患，無喜樂等動搖身心所顯真理，此從能顯彰名，故曰不動。想受滅者，無所有處想受不行所顯真理，立此名爾。真如者，理非妄倒，故名真如，真簡於妄，如簡於倒，遍計、依他，如次應知。又曰：「真如者，顯實常義，真即是如，如即無為。」上自一切法下至此，乃明百法，以答初何等一切法之問畢矣！此下大分明二無我，以答次問也。

The term "unconditioned" refers to the true nature of the first four categories, which is why it is called the true nature of consciousness. The six mental factors associated with mind are the functions of consciousness; the eleven material phenomena are the objects of consciousness; the formations not associated with mind are the stages of consciousness. Consciousness itself is the essential nature, so together they are called the true nature of consciousness, and there are six types.

Why are they called unconditioned? "Conditioned" means "made." The preceding ninety-four phenomena are all dharmas of arising and ceasing—they all involve fabrication, and so they belong to the conditioned. These six dharmas, however, are still and empty, deep and serene, utterly clear and permanently abiding, with nothing fabricated—hence they are called unconditioned.

The unconditioned of empty space means that in the ultimate truth, one is free from all obstacles, just like empty space—open, vast, and free of obstruction. It takes its name from this metaphor. The remaining five unconditioned states follow the same principle.

"Analytical cessation" (pratisaṃkhyā-nirodha): "Analysis" means discernment, and "cessation" means cutting off. Through uncontaminated wisdom, one severs all obstacles and defilements, and the truth thereby revealed is given this name.

"Non-analytical cessation" (apratisaṃkhyā-nirodha): The one true Dharma-realm is inherently pure; it is not revealed through the power of analysis cutting off defilements. Alternatively, it may be the truth revealed when conditioned dharmas do not arise due to lacking conditions. Based on these two meanings, this name is established.

"Imperturbability" (āniñjya): Because the fourth dhyāna transcends the first three meditative states and rises above the three calamities and eight afflictions, it is the truth revealed when there is no fluctuation of body and mind from joy and pleasure and so forth. This is named from what reveals it, hence "imperturbable."

"Cessation of perception and feeling" (saṃjñā-vedayita-nirodha): This is the truth revealed when perception and feeling no longer function at the level of nothingness—this name is established for it.

"Suchness" (tathatā): The principle is not false or inverted, hence "suchness." "Such" distinguishes it from the false; "thus" distinguishes it from the inverted. The imagined, the dependent, and the perfected should be understood in corresponding order.

It is also said: "Suchness reveals the meaning of true permanence; the true is precisely the such, and the such is precisely the unconditioned."

From "all dharmas" above down to this point concludes the explanation of the hundred dharmas, answering the first question, "What are all dharmas?" What follows next broadly explains the two non-selves, answering the next question.

言法者，軌持之義，謂諸法體，雖復任持，軌生物解，亦無勝性實自在用故。言法無我，法即無我，應云法無法，從能依說，故云法無我。《瑜伽》九十三云：「復次一切無我，無有差別，總名為空，謂補特伽羅無我，及法無我。補特伽羅無我者，離一切緣生行外別有實我不可得故。法無我者，謂一切緣生諸行性非實我，是無常故。如是二種，略攝為一(雙證二無我理)。彼處(指《毘曇》)說此名為大空。」又云：「我之執者，心得境名。」又云：「二執者，我狹法寬，蓋人有迷人必迷法者，迷法未必迷人故。」能持自體者為法，有常一用者為人，如二乘我執已斷，法執猶存，則其淺深寬狹可見矣。蓋我法者，不出世間及聖教二種我法，謂世間人執我法，無體隨情，名世間假。聖教我法者，有體強設，名之為假。故二皆為假，故無我法也。

Speaking of "dharma," it means that which holds and maintains. This refers to the essence of all things: although they each hold and maintain their own characteristics and give rise to understanding, they have no superior nature or truly independent function. "Dharma non-self" means that dharmas themselves are non-self; it should really be said that dharmas are without dharma, but because it is spoken from the standpoint of what is relied upon, it is called "dharma non-self." The Yogācārabhūmi, chapter 93, says: "Furthermore, all forms of non-self are without distinction and are collectively called emptiness, namely the non-self of persons and the non-self of dharmas. The non-self of persons means that apart from all conditioned formations arising from causes and conditions, no separate real self can be found. The non-self of dharmas means that all conditioned formations arising from causes and conditions are by nature not a real self, because they are impermanent. These two kinds are briefly gathered into one(the direct realization of the truth of the two non-selves). That text(referring to the Abhidharma) calls this the great emptiness." It also says: "The clinging to self is so named because the mind takes an object." It also says: "As for the two clingings, the self is narrow and dharmas are broad, because when a person is deluded, one who is deluded about the self is necessarily deluded about dharmas, but one who is deluded about dharmas is not necessarily deluded about the self." That which can maintain its own identity is dharma; that which has a constant and unitary function is a person. Thus, for the two vehicles, though the clinging to self has already been cut off, the clinging to dharmas still remains. Then the depth and breadth of these two can be seen. In general, self and dharmas do not go beyond the two kinds: worldly self and dharmas, and scriptural self and dharmas. Worldly people cling to self and dharmas, which have no substance and merely follow emotion, and this is called worldly convention. The scriptural teaching of self and dharmas has substance but is forcefully posited, and this is called convention. Therefore both are conventional, and so there is non-self and no dharma.