Name: Treatise on the Gateway to Understanding the One Hundred Dharmas · Volume 1 · Hundred Dharmas Treatise Commentary Conclusion (百法明门论论义 · 第一 · 百法论义终)
Author: 德清述

About 百法明門論論義

5,278 · about 18 min

The *Exposition on the Treatise of the Hundred Dharmas* is a commentary by the eminent Ming dynasty monk Deqing on Vasubandhu Bodhisattva’s *Treatise on the Hundred Dharmas*. Deqing, one of the four great monks of the late Ming period, harmonized the principles of Chan, Pure Land, and doctrinal teachings. His commentary, based on the Yogācāra tradition, systematically elucidates the classification system of the hundred dharmas, encompassing the five major categories: mind, mental factors, form, conditioned factors not associated with mind, and unconditioned dharmas. It reveals the Buddhist doctrine that all phenomena are consciousness-only. This treatise holds a significant position in Chinese Buddhism, serving as a core text for the study of Yogācāra and contemplative practice. It provides learners with a clear analytical framework for the characteristics of dharmas, offering guidance for understanding the Buddhist worldview and the stages of cultivation. Deqing’s commentary is renowned for its incisive insights and has become an essential reference for later generations studying Yogācāra.

佛說一大藏教。只是說破三界唯心。萬法唯識。及佛滅後。弘法菩薩解釋教義。依唯心立性宗。依唯識立相宗。各竪門庭。甚至分河飲水。而性相二宗不能融通。非今日矣。唯馬鳴大師作起信論。會相歸性。以顯一心迷悟差別。依一心法立二種門。謂心真如門。心生滅門。良以寂滅一心。不屬迷悟。體絕聖凡。今有聖凡二路者。是由一心真妄迷悟之分。故以二門為聖凡之本。故立真如門。顯不迷之體。立生滅門。顯一心有隨緣染淨之用。故知一切聖凡修證迷悟因果。皆生滅門收。其末後拈華為教外別傳之旨。乃直指一心。本非迷悟。不屬聖凡。今達磨所傳禪宗是也。其教中修行。原依一心開示。其所證入。依生滅門悟至真如門以為極則。其唯識所說十種真如。正是對生滅所立之真如耳。是知相宗唯識。定要會歸一心為極。此唯楞嚴所說一路涅槃門。乃二宗之究竟也。學人不知其源。至談唯識一宗。專在名相上作活計。不知聖人密意。要人識破妄相以會歸一心耳。故今依生滅門中。以不生滅與生滅和合成阿賴耶識。變起根身器界。以示迷悟之源。了此歸源無二。則妙悟一心。如指諸掌矣。

The Buddha taught the entire collection of scriptures. He simply revealed that the three realms are nothing but mind, and all phenomena are nothing but consciousness. After the Buddha's passing, the bodhisattvas who propagated the Dharma explained the teachings. Based on the principle that all is mind, they established the school of inherent nature. Based on the principle that all is consciousness, they established the school of characteristics. Each set up its own school, even to the point of drawing boundaries as strict as drinking from separate rivers. The two schools of nature and characteristics have been unable to merge, and this is not a recent problem.

Only the great master Asvaghosha, in his *Awakening of Faith*, reconciled characteristics with nature, revealing the differences between delusion and awakening within the one mind. He established two aspects based on the one mind: the aspect of mind as suchness, and the aspect of mind as arising and ceasing. Truly, the quiescent, extinguished one mind does not belong to delusion or awakening; its essence transcends sage and ordinary being. That there appear to be two paths—the sage's and the ordinary being's—is due to the division within the one mind into true and false, deluded and awakened. Therefore, the two aspects are the basis for sage and ordinary being. The suchness aspect is established to reveal the undeluded essence. The arising-and-ceasing aspect is established to reveal the one mind's capacity to follow conditions, becoming defiled or pure.

Thus, we know that all the cultivation, realization, delusion, awakening, causes, and effects of sages and ordinary beings are included within the aspect of arising and ceasing. The later teaching of "holding up a flower," which points to the special transmission outside the scriptures, directly indicates the one mind itself—originally neither deluded nor awakened, not belonging to sage or ordinary being. This is the Zen tradition transmitted by Bodhidharma.

Within the teachings, cultivation is originally expounded based on the one mind. The realization and entry are based on awakening from the aspect of arising and ceasing to reach the aspect of suchness as the ultimate. The ten kinds of suchness spoken of in the Consciousness-Only school are precisely the suchness established in relation to arising and ceasing. Thus, we know that the Consciousness-Only school of characteristics must ultimately be reconciled with the one mind. This is precisely the single path to nirvana spoken of in the *Shurangama Sutra*, which is the ultimate point of both schools.

Practitioners who do not know the source, when discussing the Consciousness-Only school, get caught up in terminology and concepts, not knowing the sage's hidden intent: to have people see through false appearances and return to the one mind. Therefore, now, within the aspect of arising and ceasing, the non-arising-and-ceasing and the arising-and-ceasing combine to form the alaya consciousness, which gives rise to the body, senses, and the world, showing the source of delusion and awakening. Understanding this, and returning to the source where there is no duality, then the wondrous awakening to the one mind is as clear as pointing to one's own palm.

相宗百法者。正的示萬法唯識之旨也。以不生滅心與生滅和合成阿賴耶識。以此識有覺不覺義。其覺義者。乃一心真如。為一切眾生正因佛性。其不覺義者。乃根本無明。迷此一心而成識體。故此識有三分。謂自證分．見分．相分。又一師立四分。增證自證分。其證自證分。即不迷之真如。其自證分。乃真如一分迷中之佛性。是為本覺。以眾生雖迷。而本有佛性不失不壞。以有真如自體可證。故云自證。良由一心真如。有大智慧光明義故。今迷而為識。以湛寂之體。忽生一念。迷本圓明。則將本有無相之真如。變起虗空四大之妄相。名為相分。將本有之智光。變為能見之妄見。是為見分。是知一切眾生世界有相之萬法。皆依八識見相二分之所建立。故云萬法唯識。此實相宗之本源也。今唯識宗。但言百法者。始因彌勒菩薩修唯識觀。見得萬法廣博。鈍根眾生難以修習。故就萬法中最切要者。特出六百六十法。造瑜伽師地論以發明之。可謂簡矣。及至天親菩薩從兜率稟受彌勒相宗法門。又見其繁。乃就六百六十法中。提出綱要。總成百法。已盡大乘奧義。故造論曰。百法明門。謂明此百法。可入大乘之門矣。故欲知唯識。要先明此百法。以此百法。乃八識所變耳。以一切眾生。皆依此識而有生死。三乘聖人。皆依此識而有修證。通名世出世法。即此百法收盡。然一切聖凡。皆執為我。故論首標云。如世尊言。一切法無我。即顯此一無字。便見世尊出世說法四十九年。單單只說破聖凡之我見耳。我見既離。則八識無名。而一心之義顯矣。由是觀之。何相而不歸性耶。今言百法。通名有為無為世出世法。其世間名有為法有九十四。出世間名無為法有六。種故一切兩字。包括殆盡。雖云出世。猶未離我。故總無之。所以論主標一切法無我一句。為性相之宗本。則了無剩法矣。其有為法九十四者。謂一心法有八。心所法有五十一。色法有十一。不相應行法有二十四。然心法八者。謂眼識．耳識．鼻識．舌識．身識．意識．第七末那識。亦名意．亦名染淨依。俗呼傳送識。第八阿賴耶識。亦名無沒識。又名含藏識。此八識通名心王。以第八識乃自證分為生死主。其前七識乃屬見分。以為心用。故楞嚴云元以一精明分成六和合。八識心王。無善無惡。不會造業。其作善作惡者。乃心所也。故五十一心所。又名心使。如世人家之奴僕。主人固善。而奴僕作惡累及主耳。起信論中不分王所。但竪說三細六麤生起之相。通名五意。六種染心。但云心念法異一語而已。然心即八識心王。念即心所。法即善惡境界。此唯識相宗乃橫說八識王所業用。故不同耳。其五十一心所。分為六位。

The "Hundred Dharmas of the Yogācāra School" precisely reveals the principle that all phenomena are consciousness-only. It is through the union of the unborn and undying mind with the arising and ceasing mind that the *ālaya-vijñāna* (storehouse consciousness) is formed. This consciousness contains both awakened and unawakened aspects.

The awakened aspect is the One Mind of Suchness (*tathatā*), which is the true cause of Buddhahood inherent in all sentient beings. The unawakened aspect is fundamental ignorance (*avidyā*), which obscures this One Mind and gives rise to the structure of consciousness.

Thus, this consciousness has three parts: 1. The self-witnessing part (*svasaṃvitti-bhāga*) 2. The perceiving part (*darśana-bhāga*) 3. The perceived part (*nimitta-bhāga*)

Some masters propose a fourth part: 4. The witnessing of self-witnessing part (*svasamvedana-bhāga*)

The "witnessing of self-witnessing part" is the unobscured Suchness itself. The "self-witnessing part" is the Buddha-nature within the midst of ignorance—this is called *original enlightenment*. Even though sentient beings are deluded, their inherent Buddha-nature is neither lost nor damaged. Because there exists the self-nature of Suchness that can be realized, it is called "self-witnessing."

Fundamentally, the One Mind of Suchness possesses the meaning of great wisdom and luminous clarity. Now, when it becomes obscured and turns into consciousness, the tranquil and still substance suddenly gives rise to a single thought, obscuring the originally perfect clarity. Then, the originally formless Suchness gives rise to the false appearances of empty space and the four great elements—this is called the *perceived part*. The original light of wisdom transforms into the deluded perceiving faculty—this is called the *perceiving part*.

Thus, we know that all phenomena of the sentient world—all conditioned appearances—are established based on the perceiving and perceived parts of the eight consciousnesses. Hence it is said: "All phenomena are consciousness-only." This is truly the fundamental source of the Yogācāra School.

Now, the Consciousness-Only School speaks of only a hundred dharmas because initially, when Bodhisattva Maitreya cultivated the contemplation of consciousness-only, he saw that the myriad dharmas were vast and extensive, making them difficult for beings of dull faculties to practice. Therefore, from among the myriad dharmas, he selected the most essential six hundred and sixty dharmas and composed the *Yogācāra-bhūmi Śāstra* to elucidate them. This could already be considered simplified.

Later, when Bodhisattva Vasubandhu received the Yogācāra teachings from Maitreya in the Tuṣita Heaven, he further found them too elaborate. Thus, from the six hundred and sixty dharmas, he extracted the key points and condensed them into one hundred dharmas, which already encompass the profound meaning of the Mahāyāna. Therefore, he composed the treatise called *The Hundred Dharmas as the Gate to Understanding*, meaning that by understanding these hundred dharmas, one may enter the gate of the Mahāyāna.

Thus, to understand consciousness-only, one must first clarify these hundred dharmas, because these hundred dharmas are all transformations of the eight consciousnesses. All sentient beings depend on this consciousness for birth and death; all sages of the Three Vehicles depend on this consciousness for cultivation and realization. Collectively, these are called worldly and transcendental dharmas, and they are all included within these hundred dharmas.

However, all sages and ordinary beings cling to them as "self." Therefore, at the beginning of the treatise, it is stated: "As the World-Honored One said: All dharmas are without self." This single word "without" reveals that throughout the forty-nine years the World-Honored One taught the Dharma in this world, his sole purpose was to dismantle the self-view of sages and ordinary beings. Once the view of self is abandoned, the eight consciousnesses lose their names, and the meaning of the One Mind becomes manifest.

From this perspective, what appearance does not return to its nature? Now, these hundred dharmas are collectively called conditioned dharmas, unconditioned dharmas, worldly dharmas, and transcendental dharmas. Among them, ninety-four are worldly conditioned dharmas, and six are transcendental unconditioned dharmas. Thus, the two words "all dharmas" encompass them completely.

Although they are called transcendental, they still have not transcended the notion of self. Therefore, they are all negated with "without." Hence, the author of the treatise highlights the phrase "all dharmas are without self" as the foundational principle of nature and appearance, leaving no surplus dharmas.

The ninety-four conditioned dharmas are as follows: - Eight mind dharmas (*citta-dharma*) - Fifty-one mental factors (*caitta-dharma*) - Eleven form dharmas (*rūpa-dharma*) - Twenty-four conditioned factors disassociated from mind (*citta-viprayukta-saṃskāra-dharma*)

The eight mind dharmas are: 1. Eye consciousness 2. Ear consciousness 3. Nose consciousness 4. Tongue consciousness 5. Body consciousness 6. Mental consciousness (*mano-vijñāna*) 7. The seventh consciousness, *manas*, also called "mind," "the basis of defilement and purity," or commonly "the transmitting consciousness" 8. The eighth consciousness, *ālaya-vijñāna*, also called "the non-perishing consciousness" or "the storehouse consciousness"

These eight consciousnesses are collectively called the *mind kings* (*citta-rāja*). The eighth consciousness is the self-witnessing part, the master of birth and death. The first seven consciousnesses belong to the perceiving part and function as the activities of the mind. Thus, the *Śūraṅgama Sūtra* says: "Originally, one essence of clarity divides into six harmonized unions."

The eight consciousnesses as mind kings are neither good nor evil and do not create karma. What creates good or evil are the mental factors (*caitta*). Thus, the fifty-one mental factors are also called "mind's attendants," like the servants in a household. Even if the master is good, the servants' evil actions may implicate the master.

The *Awakening of Faith* does not distinguish between mind kings and mental factors but vertically explains the arising of the three subtle and six coarse aspects, collectively called the "five aspects of mind" and the "six types of defiled mind." It merely states: "The mind, thoughts, and dharmas are different." Here, "mind" refers to the eight consciousnesses as mind kings, "thoughts" refer to the mental factors, and "dharmas" refer to good and evil objects.

The Yogācāra School, in contrast, horizontally explains the functions of the eight consciousnesses and their mental factors. Thus, they differ.

The fifty-one mental factors are divided into six categories:

徧行五者。乃善惡最初之動念也。雖有五法。其實總成一念。以第八識元一精明之體。本無善惡二路。其前五識。乃八識精明。應五根照境之用。同一現量。亦無善惡。其六七二識。正屬八識之見分。其七乃虗假。故楞伽云。七識不流轉。非生死因。其六識元屬智照。今在迷中。雖善分別。況是待緣。亦本無善惡。若無徧行五法。則一念不生。智光圓滿。現量昭然。即此名為大定。六根任運無為矣。無奈八識田中。含藏無量劫來善惡業習種子。內熏鼓發。不覺動念。譬如潛淵魚。鼓波而自踊。是為作意。警心令起。不論善惡。但只熏動起念處。便是作意。此生心動念之始也。由眾生無始以來。未甞離念。故今參禪看話頭。堵截意識不行。便是不容作意耳。觸則引心趣境。葢境有二。其習氣內熏者。乃無明因緣所變為境。發出現行。則以比似量所緣前塵影子為境。二境返觸自心。故名為觸。此妄境一現。則違順俱非境相。含受不捨。是名為受。境風飄鼓。安立自境。施設名言。故名為想。微細不斷。驅役自心。令造善惡。故名為思。其實五法圓滿。方成微細善惡總為一念。此最極微細。故云流注生滅。言徧行者。謂徧四一切心得行故。謂徧三性。八識。九地。一切時也。是為恒行心所。參禪只要斷此一念。若離此一念。即是真心。故起信云。離念境界。唯證相應故。

The five universal mental factors are the initial stirring of thoughts, whether good or evil. Although there are five factors, they actually converge into a single thought. The eighth consciousness, originally a pure and luminous essence, has no inherent division into good or evil. The first five consciousnesses are the luminous essence of the eighth consciousness, functioning in response to the five sense organs perceiving their objects, all operating in direct perception without distinction of good or evil. The sixth and seventh consciousnesses belong to the perceiving aspect of the eighth consciousness. The seventh consciousness is illusory and false, as the *Lankavatara Sutra* says: "The seventh consciousness does not transmigrate; it is not the cause of birth and death." The sixth consciousness originally functions as discerning wisdom, but in delusion, though it distinguishes well, it relies on conditions and inherently lacks good or evil. Without the five universal factors, not a single thought arises, wisdom-light is complete, and direct perception shines clearly. This is called great stillness, where the six sense faculties function spontaneously and effortlessly.

Yet, within the field of the eighth consciousness, lie the seeds of countless eons of habitual tendencies, both good and evil. Internally stirred and stimulated, thoughts unknowingly arise, like fish in deep waters stirring waves and leaping on their own. This is *attention*, alerting the mind to arise. Whether good or evil, wherever stirring gives rise to thought, there is attention. This is the beginning of the mind's stirring and thought. Since sentient beings have never been free from thought since beginningless time, in Chan practice, observing the huatou and blocking the flow of the sixth consciousness is precisely to prevent attention from arising.

*Contact* draws the mind toward objects. Objects are of two kinds: those arising from internal habituation, transformed by ignorance and conditions into objects, manifesting as present activity; and those perceived through inference, the shadow-like impressions of past sensory experiences. These two kinds of objects, in turn, contact the mind itself, hence called contact. Once these false objects appear, whether agreeable, disagreeable, or neutral, the mind clings to them without letting go. This is called *feeling*. Stirred by the winds of objects, the mind establishes its own realm and assigns names and labels. This is called *perception*. Subtle and unceasing, it drives the mind to create good and evil. This is called *volition*. In truth, only when these five factors are complete do they form the subtlest single thought of good or evil. This is extremely subtle, hence called the "flowing and ceasing" of thought.

The term "universal" means these factors operate in all minds, pervading the three natures (good, evil, and neutral), the eight consciousnesses, the nine stages of meditative absorption, and all times. They are the constant mental factors. Chan practice aims precisely to cut off this single thought. If one departs from this thought, that is the true mind. As the *Awakening of Faith* says: "The state of being free from thought is only realized through direct experience."

別境五者。正是作善作惡之心也。前徧行五。雖起一念善惡。但念而未作。若肯當下止息。則業行自消。及至別境。則不能止矣。言別境者。謂別別緣境。不同徧行。此乃作業之心耳。因前徧行。作後善惡。體通麤細。欲者。樂欲。謂於所樂境。希望欲作。此正必作之心也。解者。勝解。謂於境決定。知其可作。不能已也。念者。明記。謂於可作境。令心分明記取不忘也。定。專一。謂於所觀境。專注一心也。慧。黠慧。謂於所作境。了然不疑也。此五別別緣境而生。若無此五。縱有善惡之念。亦不能作成事業。而此五法。不唯善惡。即出世修行。亦須此五乃能成辨也。上乃起業之心。下乃造作之業。其業不過善惡二途。其善業止有十一。其惡業則有根本煩惱六。隨煩惱二十。故世間眾生作善者少。而作惡者多也。

The five specific mental factors are precisely the mind that engages in good or evil actions. The previous five universal mental factors, though they may give rise to a single thought of good or evil, are merely thoughts that have not yet been acted upon. If one is willing to cease them in the present moment, then the karmic actions naturally dissolve. However, when it comes to the specific mental factors, one can no longer stop them. The term "specific mental factors" refers to the mind that distinctly engages with specific objects, unlike the universal mental factors. This is the mind that actually creates karma. Based on the previous universal mental factors, it subsequently engages in good or evil actions, encompassing both coarse and subtle aspects.

1. **Desire (Chanda)**: Joyful desire. This refers to the hope and desire to act upon a pleasing object. This is precisely the mind that is determined to act.

2. **Understanding (Adhimokṣa)**: Clear understanding. This refers to being decisive about an object, knowing that it can be acted upon, and being unable to stop.

3. **Mindfulness (Smṛti)**: Clear recollection. This refers to keeping the mind clearly mindful and not forgetting the object that can be acted upon.

4. **Concentration (Samādhi)**: One-pointedness. This refers to focusing the mind single-pointedly on the observed object.

5. **Wisdom (Prajñā)**: Insightful wisdom. This refers to being clear and without doubt about the object being acted upon.

These five factors arise distinctly in relation to specific objects. Without these five, even if there are thoughts of good or evil, one cannot accomplish any action. Moreover, these five factors are not limited to good and evil actions; even for transcendental spiritual practice, these five are necessary to achieve success.

The above describes the mind that initiates karma, while below describes the karma that is created. This karma is nothing other than the two paths of good and evil. The good karma consists of only eleven types, while the evil karma includes the six root afflictions and the twenty secondary afflictions. Therefore, among worldly beings, those who do good are few, while those who do evil are many.

善十一者。善謂信．慚．愧．無貪等三根．勤．安．不放逸．行捨及不害。此十一法。收盡一切善業。世出世業以信為本。故首列之。慚者。謂自慚。云我如此丈夫之形。又解教法。敢作惡耶。有此慚心。則惡行自止。愧者。愧他。謂恐人譏呵。故不親惡人。不作惡事。經云。有慚愧者。可名為人。既具信心。加增慚愧。則善法自成矣。貪．嗔．癡三者。乃根本煩惱。亦名三毒。作善之人。此三不斷。何以為善。故皆無之。若無此三毒。是為三善根。勤者。精進也。既斷三毒。純一善心。必加精進勇猛。善行方增。此治懈怠之病。世有淳善之人。無精進力。軟暖因循。故終身無成。輕安者。謂離三毒麤重昏懵。如釋重負。則身心輕快安隱。堪任善行也。不放逸者。以縱貪嗔癡。無精進心。是為放逸。此不放逸。乃三根精進四法上防修之功能也。行捨者。由精進力。捨貪嗔癡。則令心平等正直。任運入道。以念念捨處。即念念入處。如人行路。不捨前步。則後步不進。故名行捨。以有此捨。令心不沉掉。故平等耳。言行蘊中捨者。以行陰念念遷流者。乃三毒習氣熏發妄想。不覺令心昏沉掉舉。若無此捨。不但昏掉將發現行。若能念念捨之。則昏掉兩捨。自然令心平等正直矣。初用力捨。名有功用。若捨至一念不生。則任運無功。自然合道矣。故予教人參禪做工夫。但妄想起時。莫與作對。亦不要斷。亦不可隨。但撇去不顧。自然心安。葢撇即捨耳。不害者。謂慈愍眾生。不為損惱。此專治嗔。不嗔則外不傷生。內全慧命。故為至善。如儒之仁。而善法繫之終焉。

The Eleven Wholesome Qualities. Wholesome refers to faith, shame, remorse, the three roots of non-greed, non-hatred, and non-delusion, diligence, ease, heedfulness, equanimity, and non-harming. These eleven qualities encompass all wholesome actions. Both worldly and transcendent endeavors are founded on faith, so it is listed first. Shame means being ashamed of oneself, thinking, "I have the form of a noble person and understand the teachings; how dare I commit evil?" With this sense of shame, evil actions naturally cease. Remorse means feeling remorse toward others, fearing their criticism and blame, and thus avoiding evil companions and refraining from evil deeds. The sutra says, "Those who possess shame and remorse can be called human." Once faith is established, and shame and remorse are strengthened, wholesome qualities naturally arise. Greed, hatred, and delusion are the fundamental afflictions, also called the three poisons. If one who practices goodness does not sever these three, how can they be called good? Therefore, they must be eliminated. Without these three poisons, they become the three wholesome roots. Diligence means energetic effort. Once the three poisons are severed and the mind becomes purely wholesome, one must apply diligent and courageous effort to increase wholesome actions. This counters the ailment of laziness. In the world, there are genuinely good people who lack the power of diligence, remaining soft and complacent, and thus achieve nothing in their entire lives. Ease means being free from the heaviness and confusion of the three poisons, like being relieved of a heavy burden, so that body and mind become light, comfortable, and stable, capable of undertaking wholesome actions. Heedfulness means that indulging in greed, hatred, and delusion without a diligent mind is heedlessness. This heedfulness is the protective and cultivating function of the three roots and diligence. Equanimity means that through the power of diligence, one abandons greed, hatred, and delusion, making the mind balanced, upright, and naturally entering the path. Wherever thoughts are abandoned, that is where one enters. Just as when walking, if one does not let go of the previous step, the next step cannot advance, so it is called equanimity in action. With this equanimity, the mind does not sink into dullness or agitation, thus achieving balance. It is said that equanimity within the aggregate of mental formations refers to the continuous flow of thoughts in the mind, which are the habitual tendencies of the three poisons giving rise to delusions, unconsciously causing the mind to become dull or agitated. Without this equanimity, not only will dullness and agitation manifest, but if one can abandon them thought by thought, then both dullness and agitation are relinquished, naturally making the mind balanced and upright. Initially, effortful abandonment is called "with effort." When abandonment reaches the point where not a single thought arises, it becomes effortless and spontaneous, naturally aligning with the path. Therefore, when I teach people to meditate and practice, I say: when deluded thoughts arise, do not oppose them, do not try to cut them off, and do not follow them. Simply disregard them without paying attention, and the mind will naturally become peaceful. Disregarding is precisely abandoning. Non-harming means having compassion for all beings and not causing them harm or distress. This specifically counteracts hatred. Without hatred, one does not harm others externally and preserves one's wisdom-life internally, making it the highest goodness. Like the Confucian virtue of benevolence, it concludes the system of wholesome qualities.

根本煩惱六者。謂貪．嗔．癡．慢．疑．不正見。此六煩惱。乃二種我法之根本。為二種生死之根本。一切枝末從此而生。然貪嗔癡。名為三毒。傷害法身。斷慧命者。唯此為甚。故首標之。慢乃我慢。疑乃不信。不正見即邪見。此三法障道之本。慢障無我。疑障正信。不正見障正知見。三乘能斷三毒。而不能斷此三法。外道之執。邪見更甚。所以修行難入正行者。此三煩惱之過也。法華名為十使煩惱。謂貪．嗔．癡．慢．疑。為五鈍使。不正見分五。謂身見．邊見．邪見．戒取．戒禁取為五利使。由此煩惱能使眾生漂流苦海。故名為使。

The six fundamental afflictions are: greed, anger, ignorance, arrogance, doubt, and wrong views. These six afflictions are the root of the two kinds of self-attachment and the root of the two kinds of birth and death. All other secondary afflictions arise from them.

Among them, greed, anger, and ignorance are called the three poisons. They harm the Dharma body and sever the life of wisdom—nothing is more severe than these. Therefore, they are listed first.

Arrogance is self-conceit, doubt is lack of faith, and wrong views are distorted views. These three are the fundamental obstacles on the path: arrogance obstructs the realization of no-self, doubt obstructs genuine faith, and wrong views obstruct correct understanding.

Practitioners of the three vehicles can cut off the three poisons but may still struggle to eliminate these three obstacles. The attachments of non-Buddhist paths often involve even more extreme wrong views. The difficulty in entering the true path of practice largely stems from the influence of these three afflictions.

The Lotus Sutra refers to these as the ten binding afflictions: greed, anger, ignorance, arrogance, and doubt are the five dull binders, while wrong views are further divided into five sharp binders: view of self, extreme views, wrong views, attachment to rites and rituals, and attachment to precepts and ascetic practices.

Because these afflictions can cause sentient beings to drift in the sea of suffering, they are called "binders."

隨煩惱二十者。謂忿．恨．惱．覆．誑．諂．驕．害．嫉．慳。此十為小隨。無慚．無愧。此二為中隨。不信．懈怠．放逸．昏沉．掉舉．失正念．不正知．散亂。此八為大隨。所言隨者。以隨他根本煩惱而生故。言小中大者。以隨有三義。謂自類俱起。徧染二性。謂不善有覆。徧諸染心。具三名大。具一名中。大小俱起故。行相麤猛。各自為主。故名小隨。以忿等十法。各別而起故。其無慚無愧。則一切不善心俱。大小俱起。名中。由無慚愧則昏掉不信等。一齊俱起。故名為大。葢無慚愧及不信等。與上善法相返。義相對照可知。不必繁解。要知請詳唯識。

The twenty secondary afflictions are:

**Ten Minor Afflictions:** 1. Anger 2. Resentment 3. Agitation 4. Concealment 5. Deceit 6. Flattery 7. Arrogance 8. Harmfulness 9. Envy 10. Stinginess

**Two Intermediate Afflictions:** 1. Lack of Shame 2. Lack of Embarrassment

**Eight Major Afflictions:** 1. Lack of Faith 2. Laziness 3. Negligence 4. Dullness 5. Restlessness 6. Loss of Right Mindfulness 7. Wrong Knowing 8. Distraction

They are called "secondary" because they arise from the primary afflictions.

The classification into minor, intermediate, and major is based on three criteria: - Whether they arise together with others of the same type - Whether they pervade both defiled natures (unwholesome and obscured neutral) - Whether they occur in all defiled states of mind

Those that meet all three criteria are called major. Those that meet only one are called intermediate. The minor afflictions are intense and arise independently, each acting as a primary disturbance on its own.

The two intermediate afflictions accompany all unwholesome states of mind and can arise together with both minor and major afflictions.

The eight major afflictions—such as dullness, restlessness, and lack of faith—tend to arise together in clusters.

These afflictions stand in direct opposition to wholesome qualities. Their meanings can be understood by contrasting them with virtues, so there is no need for lengthy explanation here. For a detailed study, please refer to the *Treatise on Consciousness-Only*.

不定四者。謂悔．眠．尋．伺。論曰。不定謂悔眠。尋伺二各二。謂此二二。各具善惡二法。故不定於一。以不同前五位心所。定徧八識三性一切時一切地。此心所之差別也。悔不定者。如作惡之人。改悔為善。悔前惡行。如作惡之人。悔前惡事不作。故不定耳。眠謂睡眠。則令身不自在。心極暗昧。此非善惡。故名不定。即眠中作夢。亦不定善惡。論說眠能障觀。以眠為心所者。能令身心昏重之用。但非一定善惡耳。言尋伺者。乃作善作惡之心。將作之時。必返求於心。意言籌量。麤轉為尋。入細為伺。所謂麤細發言。言不定者。如讚佛菩薩。初尋後伺。方得妙辭。如刁訟之人。亦由尋入伺。方得成筭。故此二法為不定耳。如上五十一法名心所者。乃心家所有之法也。然八識心王不會造業。其造業者乃心所為之。以此與心相應故同時起耳。此心所法。又名心數。亦名心迹。亦名心路。謂心行處總名妄想。又名客塵。又名染心。又名煩惱。煩者擾也。惱者亂也。有此心所。擾亂自心。然清淨心中本無此事。如清冷水投以沙土。則土失留礙。水亡清潔。自然渾濁。名煩惱濁。今修行人專要斷此煩惱。方為真修。楞嚴經云。如澄濁水。沙土自沉。清水現前。名為初伏客塵煩惱。去泥純水。名為永斷根本無明。故修行人縱得禪定。未斷煩惱。但名清水現前。而沙土沉底。攪之又濁。況未得禪定而便自為悟道乎。如阿難蒙佛開示如來藏性。徹底分明。而自述所悟。但曰心迹圓明。以向來都是妄想用事。全不知不見。今日乃見此是煩惱。方得圓明了了耳。今人以妄想為悟心。豈非自顢耶。然此心所。名雖相宗。要人識破此妄想相。則容易妙悟本有真心矣。豈直專數名相而已哉。

The four indeterminate mental factors are: regret, drowsiness, coarse examination, and subtle investigation. The treatise states: "Indeterminate" refers to regret and drowsiness, while coarse examination and subtle investigation are each of two kinds. This means these two pairs each contain both wholesome and unwholesome aspects, so they are not fixed in one nature. They differ from the previous five categories of mental factors, which are definitely present in all eight consciousnesses, all three natures (wholesome, unwholesome, and neutral), at all times, and in all situations. This is the distinction among these mental factors.

Regarding "regret" being indeterminate: For example, when an evil person repents and turns to good, regretting their previous wrong actions—or when an evil person regrets their past misdeeds and ceases to do them—it is not fixed in nature.

"Drowsiness" refers to sleep, which makes the body inactive and the mind extremely dull and obscure. This is neither wholesome nor unwholesome, hence called indeterminate. Even dreaming during sleep is not fixed as wholesome or unwholesome. The treatise says drowsiness can obstruct clear observation. As a mental factor, drowsiness has the function of making body and mind heavy and dull, but it is not definitely wholesome or unwholesome.

"Coarse examination" and "subtle investigation" are the mind's activities when engaging in wholesome or unwholesome actions. When about to act, one inevitably turns inward to examine the mind, verbally deliberating and weighing. The initial rough mental movement is coarse examination; when it becomes more refined, it is subtle investigation. This is what is meant by "coarse and fine verbal thought." Their indeterminacy is illustrated thus: When praising the Buddha or Bodhisattvas, one first examines coarsely, then investigates subtly, only then finding excellent words. Likewise, a cunning litigator also moves from coarse examination to subtle investigation to formulate their schemes. Therefore, these two factors are indeterminate.

The above fifty-one factors are called "mental factors" because they are what the mind possesses. However, the eight consciousnesses as sovereigns do not create karma; it is the mental factors that create karma, because they correspond to the mind and arise simultaneously with it. These mental factors are also called "mental numbers," "mental traces," or "mental pathways." The places where the mind travels are collectively called deluded thoughts. They are also called "guest dust," "defiled mind," or "afflictions." "Affliction" means disturbance; "distress" means confusion. With these mental factors, one's own mind becomes disturbed and confused. Yet originally, in the pure mind, such things do not exist. It is like clear, cold water into which sand and mud are thrown: the soil loses its solidity, the water loses its clarity, and it naturally becomes turbid—this is called the affliction of defilement.

Now, practitioners must specifically cut off these afflictions to engage in true cultivation. The *Shurangama Sutra* says: "It is like clarifying turbid water: the sand and mud settle by themselves, and clear water appears—this is called initially subduing the guest dust of afflictions. Removing the mud so only pure water remains is called forever severing fundamental ignorance." Therefore, even if practitioners attain meditative concentration but have not cut off afflictions, it is merely called "clear water appearing" while the sand and mud lie at the bottom—stir it, and it becomes turbid again. How much more so for those who have not attained meditative concentration yet claim to have realized the Way! For instance, when Ananda was enlightened by the Buddha to the Tathagata's storehouse nature, it became utterly clear to him. Yet when describing his realization, he only said, "The traces of the mind are perfectly clear." Because all along, it had been deluded thoughts at work, completely unknown and unseen; only now did he see these as afflictions, and thus achieved perfect clarity and understanding.

Nowadays, people take deluded thoughts as an enlightened mind—is this not self-deception? Although these mental factors are named in the Characteristics School, the point is to help people see through these deluded appearances, making it easier to wonderfully realize the originally existing true mind. How could it be merely about specializing in counting names and characteristics?

答曰。楞嚴經云。迷妄有虗空。依空立世界。想澄成國土。知覺乃眾生。此言因迷一心。轉成阿賴耶識。則靈明真空。變為頑空。於頑空中。無明凝結成四大妄色。故云依空立世界。乃妄想澄凝所成之國土耳。由有四大妄色。則本有之智光。轉為妄見。以彼妄色為所見之境。妄見既久。則搏取四大少分為我。而妄見托彼四大以為我身。故四大本是無知。因妄見執受而有知。真心無量。今被無明封固。潛入四大以為心。所謂色雜妄想。想相為身。故云知覺乃眾生。是為五蘊之眾生耳。故內五根外六塵通屬八識之相分。故參禪必先內脫身心外遺世界者。正要泯此相見二分。單究八識無明本體。故身心世界不消。總是生死之障礙耳。所言分別我法二執者。以執身為我執。根塵為法執。二乘修行。但破身見。則出分段生死。其分別法執。從初信心。歷三賢位。直至初地。方破此執。豈易易哉。

The answer is: The *Śūraṅgama Sūtra* states, "Delusion gives rise to emptiness; based on emptiness, worlds are established. Settled thoughts form lands and territories; perception becomes sentient beings." This means that due to the delusion of the One Mind, it transforms into the Ālaya consciousness. The originally luminous true emptiness then turns into inert emptiness. Within this inert emptiness, ignorance solidifies into the four great elements of illusory form. Thus, it is said, "Based on emptiness, worlds are established," meaning lands and territories are formed by the settling and solidifying of deluded thoughts. Because of these four great illusory elements, the inherent light of wisdom transforms into deluded perception, taking those illusory forms as the objects of perception. Over time, this deluded perception grasps a small portion of the four great elements as "self," and the deluded perception relies on these four great elements to form the body. Thus, the four great elements are originally without awareness; it is due to the grasping of deluded perception that they appear to have awareness. The true mind is boundless, but now it is confined by ignorance, sinking into the four great elements to become the mind. This is what is meant by "form mixed with deluded thoughts, thoughts and appearances forming the body." Hence, it is said, "Perception becomes sentient beings," referring to sentient beings composed of the five aggregates. Therefore, the internal five sense faculties and the external six sense objects all belong to the perceived aspect of the eight consciousnesses. Thus, in meditation practice, one must first detach inwardly from body and mind and outwardly abandon the world—this is precisely to dissolve these two aspects of perceiver and perceived, focusing solely on investigating the fundamental ignorance within the eight consciousnesses. If body, mind, and the world are not dissolved, they remain obstacles to birth and death. As for the distinction between the two attachments of self and dharmas: attachment to the body is the attachment to self, while attachment to sense faculties and objects is the attachment to dharmas. Practitioners of the Two Vehicles only break the view of the body, thereby transcending the cycle of birth and death with distinctions. The attachment to dharmas, however, is gradually overcome from the initial stage of faith, through the three virtuous stages, until the first bhūmi. How could this be easily achieved?

無為法有六種者。謂虗空無為．擇滅無為．非擇滅無為．不動無為．受想滅無為．真如無為。此六種法。揀異有為。故立無為名。雖云出世法。實通小乘。以不動乃三果那含。受想滅乃滅盡定耳。虗空無為者。從喻得名。謂無為法。體若虗空。無所造作。下五無為。通以此喻。然此虛空喻。有大小不同。如華嚴云。若人欲識佛境界。當淨其意如虗空。遠離妄想及諸取。令心所向皆無礙。又云。清淨法身。猶若虗空。此則直指法界性空。即起信所云。如實空鏡。以體絕妄染。故如虗空。此乃大乘法性真空。實一心之別稱也。此中虗空。義通大小。正取虗豁無有造作。以作下五無為真諦之喻耳。擇滅無為者。擇謂揀擇。滅謂斷滅。由無漏智。斷諸障染。所顯真理。故立斯名。此在權教菩薩分斷分證。及二乘所證涅槃空法。正屬擇滅。故曰證滅高證無為。實在二乘。非擇滅者。謂不由擇力。緣缺所顯。即實教菩薩以如實觀。觀諸法性本自寂滅。以立此名。不動無為者。謂第四禪。離前三定。三災不至。無喜樂等動搖身心。得不動名。即五那含定。受想滅無為者。無所有處。想受不行。名受想滅無為。通滅盡定。此與不動皆屬二乘。真如無為者。理非倒妄。不妄不變。名為真如。以遠離依他徧計。此正唯識所證十種真如。若依起信。正是八識體中本覺。及真如門。乃對生滅之真如。未盡一心。故是相宗之極則。此上百法。乃總答云何一切法也。下答云何為無我。

There are six types of unconditioned dharmas: 1. Space unconditioned 2. Cessation through discernment unconditioned 3. Cessation not through discernment unconditioned 4. Immovable unconditioned 5. Cessation of perception and feeling unconditioned 6. Suchness unconditioned

These six dharmas are distinguished from conditioned dharmas, hence they are called "unconditioned." Although they are considered supramundane dharmas, they are also recognized in the Lesser Vehicle. For instance, the "immovable" refers to the third fruit of non-returner, and the "cessation of perception and feeling" refers to the attainment of cessation.

**Space unconditioned** derives its name from an analogy. It means that the nature of unconditioned dharmas is like space—without any creation or activity. The following five unconditioned dharmas are also explained using this analogy. However, the analogy of space has different interpretations depending on the context. For example, the *Avataṃsaka Sūtra* states: "If one wishes to understand the realm of the Buddha, one should purify the mind like space, free from delusions and attachments, so that the mind’s direction is unobstructed." It also says: "The pure Dharma-body is like space." This directly points to the emptiness of the Dharma-realm, which is described in the *Awakening of Faith* as "the mirror of true emptiness." Because its essence is free from delusion and defilement, it is like space. This refers to the true emptiness of the Dharma-nature in the Great Vehicle, which is actually another name for the One Mind. In this context, the meaning of space applies to both the Greater and Lesser Vehicles, but here it specifically refers to its empty, unobstructed, and uncreated nature, serving as an analogy for the true principle of the five unconditioned dharmas below.

**Cessation through discernment unconditioned** means "discernment" refers to discrimination, and "cessation" refers to extinction. Through the wisdom free from afflictions, one cuts off all obstacles and defilements, revealing the true principle, hence this name. In the provisional teachings, bodhisattvas partially realize this through gradual cultivation, while śrāvakas and pratyekabuddhas attain the emptiness of nirvāṇa through this cessation. Thus, it is said that "realizing cessation is realizing the unconditioned," which truly applies to the two vehicles.

**Cessation not through discernment unconditioned** means it is not attained through the power of discernment but due to the absence of conditions. In the true teachings, bodhisattvas contemplate the nature of all dharmas as originally quiescent and extinguished, hence this name.

**Immovable unconditioned** refers to the fourth dhyāna, which transcends the first three concentrations and is free from the three calamities. Without the disturbances of joy and bliss, the body and mind remain unmoving, hence the name "immovable." This corresponds to the concentration of the five non-returners.

**Cessation of perception and feeling unconditioned** refers to the state where perception and feeling cease in the sphere of nothingness, hence the name. This includes the attainment of cessation. Both this and the immovable unconditioned belong to the two vehicles.

**Suchness unconditioned** means the principle is free from inversion and falsehood—neither false nor changing—hence the name "suchness." It is far removed from dependent and imagined natures. This is precisely the ten kinds of suchness realized in the Consciousness-Only school. According to the *Awakening of Faith*, it is the original enlightenment within the eighth consciousness and the suchness gate, which is contrasted with the arising-and-ceasing suchness. Since it does not fully encompass the One Mind, it is the ultimate principle in the characteristics school.

The above hundred dharmas answer the question, "What are all dharmas?" The following section answers, "What is non-self?"

言無我者。略有二種。一補特伽羅無我。二法無我。此二無我。直顯一心之源也。葢我法二執。有麤有細。麤者名分別我法二執。細者名俱生我法二執。此二種執。始從凡夫外道二乘。歷三賢十聖。直至等覺。方纔破盡。破此二執。即證一心。是名為佛。今此二無我。則麤細二執皆在此中。言補特伽羅。云數取趣。謂諸有情數數起惑造業。名為能取。當來五趣。名為所取。此葢就凡夫所執分別五蘊假我及外道所執之神我以取分段生死之苦者而言也。其實二乘所執蘊即離我。及涅槃我。與地上菩薩未破藏識。七地已前俱未離俱生我執。以取變易生死之微苦者。今論中但說凡夫分別之我。未及聖人。葢就相宗一往所談耳。其實佛意以聖教量盡皆破之。方極大乘之義也。法無我者。謂我所執之法也。凡夫法執。即身心世界六塵依報。外道所執妄想涅槃。二乘所執偏空涅槃。菩薩所執取證真如。論云。現前立少物。謂是唯識性。以有所得故。非實住唯識。以有證得。是為微細法執。所謂存我覺我。俱名障礙。故八地菩薩已證平等真如。尚起貪著。是謂微細法執。此執未空。故未盡異熟。尚屬因果。直至金剛道後異熟空時。即入果海。即起信云。菩薩地盡。覺心初起。心無初相。遠離微細念故。得見心性。名究竟覺。是則按此百法。前九十四。乃凡夫所執人法二我。六種無為。乃二乘菩薩所執人法二我。以雖證真如。猶屬迷悟對待。總屬生滅邊收。故今生滅情忘聖凡不立。方極一心之源。故皆無之。此實即相歸性之極則也。嗟今學者。但只分別名相。不達即相即性歸源之旨。致使聖教不明。而有志參禪者。欲得正修行路。可不敬哉。

The teaching of "no-self" can be summarized in two aspects: first, the no-self of the person, and second, the no-self of phenomena. These two aspects of no-self directly reveal the source of the one mind.

The attachments to self and phenomena can be coarse or subtle. The coarse attachments are called the conceptual attachments to self and phenomena, while the subtle ones are called the innate attachments to self and phenomena. These two kinds of attachments persist from ordinary beings, non-Buddhists, and the two vehicles, through the three virtuous stages and the ten holy stages, all the way up to the stage of equal enlightenment, where they are finally completely eradicated. By breaking these two attachments, one realizes the one mind, and this is called Buddhahood.

Now, these two aspects of no-self encompass both the coarse and subtle attachments. The term "person" refers to sentient beings who repeatedly give rise to afflictions and create karma—this is called "the taker." The future five realms of rebirth are called "the taken." This is spoken in reference to ordinary beings who cling to the conceptual self composed of the five aggregates, and non-Buddhists who cling to an eternal soul, thereby experiencing the suffering of cyclic birth and death. In reality, the two vehicles cling to the aggregates as either identical to or separate from the self, as well as to a nirvanic self. Even bodhisattvas on the bodhisattva grounds who have not yet eliminated the storehouse consciousness, and those below the seventh ground, have not yet abandoned the innate attachment to self, thereby experiencing the subtle suffering of transformative birth and death. In this discussion, only the conceptual self of ordinary beings is mentioned, not that of the sages, as this is a provisional teaching from the perspective of the characteristics school. In truth, the Buddha's intention is to use the authority of the sacred teachings to completely refute all such attachments, thereby exhausting the meaning of the Great Vehicle.

The no-self of phenomena refers to the phenomena that are clung to as "mine." The ordinary being's attachment to phenomena includes the body, mind, world, the six sense objects, and the dependent retribution. Non-Buddhists cling to an imagined nirvana. The two vehicles cling to a partial emptiness nirvana. Bodhisattvas cling to the realization of suchness. As the treatise says, "When a slight object is established before oneself and considered to be the nature of consciousness-only, because there is something attained, one does not truly abide in consciousness-only." Because there is something to be realized, this is a subtle attachment to phenomena. As it is said, "Maintaining a sense of self and being aware of a self are both called obstructions." Thus, even an eighth-ground bodhisattva who has realized the equality of suchness still gives rise to greed and attachment—this is called subtle attachment to phenomena. As long as this attachment is not emptied, one has not exhausted the ripening of karma and still belongs to cause and effect. Only after the vajra-like path, when the ripening of karma is emptied, does one enter the ocean of fruition. As the *Awakening of Faith* states, "When the bodhisattva grounds are exhausted, the initial arising of the enlightened mind has no initial sign. Because subtle thoughts are far removed, one sees the nature of mind. This is called ultimate enlightenment."

Thus, according to these hundred dharmas, the first ninety-four pertain to the two kinds of self—person and phenomena—that ordinary beings cling to. The six unconditioned dharmas pertain to the two kinds of self that the two vehicles and bodhisattvas cling to. Although they have realized suchness, it still belongs to the duality of delusion and enlightenment and is ultimately included within the realm of birth and extinction. Therefore, only when the feelings of birth and extinction are forgotten, and sage and ordinary are not established, is the source of the one mind fully exhausted. Thus, all are negated. This is indeed the ultimate principle of returning characteristics to nature.

Alas, learners today merely discriminate names and characteristics without comprehending the principle that characteristics are none other than nature, returning to the source. Consequently, the sacred teachings remain unclear. For those who aspire to practice meditation and wish to find the correct path of cultivation, how can they not approach this with reverence?