大乘百法明門論解 1.40

1.40

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。

Saying that the eight kinds of citta-dharmas are first means that creating good and creating evil, transmigration through the five destinies, and even attaining Buddhahood are all this citta. Because among conditioned dharmas this is supreme, it is stated first. Saying "because they are associated with this" means that these caitasikas are constantly associated with that king of the mind. In comparison with the king of the mind, these are inferior; putting the superior first and the inferior second, they are therefore explained next. "Because they are images manifested by these" refers to the preceding rūpa-dharmas, meaning that these rūpa-dharmas cannot arise on their own, but must depend on the transformation and manifestation of the preceding two; although the self-authenticating part transforms them, it cannot directly cognize them. The word "image" is placed here to qualify it: the seeing part is also transformed by the self-authenticating part, but is not an image; or because it serves as the underlying substance along with the self-authenticating part; or to qualify the rūpa induced by reception as not being an image transformed by consciousness. When the sixth consciousness cognizes it, it takes that as the substance, and the substance is subsumed under the image; the first two are the transformers, and this is the transformed; putting the transformer first and the transformed second, it is therefore stated next. "Distinctions of states" means that these viprayukta-saṃskāras cannot arise on their own, but depend on the distinctions of the preceding three categories to be nominally established; the preceding three are real, while this one is nominal, which is why it is explained fourth. Saying "because they are revealed" means that these fifth, the asaṃskṛta-dharmas, are of six kinds; this asaṃskṛta's intrinsic nature is extremely profound, and if not explained in relation to phenomena, there would be no means to manifest it. Hence, relying on the preceding four's severing of defilement and attaining of purity, it is revealed; the preceding four are conditioned, while this is unconditioned; putting the existent first and the non-existent second, it is therefore explained last.