[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘百法明門論解](https://indike.org/pramana/in.bauddha.taisho.1836) › 2.20 # 大乘百法明門論解 2.20 大乘百法明門論解 2.20 - **Language:** Classical Chinese ### [2.20](https://indike.org/pramana/in.bauddha.taisho.1836.2.20) 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。 > Regarding 'acquisition' (prāpti): it includes obtaining, accomplishing, and not losing; when rūpa and citta arise and have not yet ceased or been destroyed, this is their state of non-loss. 'Life-faculty' (jīvitendriya): based on what is impelled by karma, upon the seed of the eighth \[consciousness\], the continuous maintenance of rūpa and citta without interruption of their functional capacity is provisionally established as the life-faculty. 'Generic similarity' (nikāya-sabhāga): because types are similar; there is a distinction between persons and dharmas. 'Generic similarity of persons' is such as that of gods or that of humans; 'generic similarity of dharmas' is such as that of citta or that of rūpa, and so forth. The three vehicles and the five natures are provisionally established under this designation on the basis of classes of persons and dharmas. 'The nature of an ordinary being' (pṛthagjanatva): a portion of the functional capacity upon the seeds of the two obstructions, which causes the differences and distinctions among the destinies \[of rebirth\], is called 'the nature of an ordinary being'. 'Absorption without ideation' (asaṃjñi-samāpatti): ideation and the like do not operate, bringing peace and harmony to the body, hence it is also called 'absorption' (samāpatti). Or it is said: 'In this absorption, the collection of mental factors of ideation and so forth do not operate at all; but as for calling it "without ideation", the cessation of ideation is foremost. That is, non-Buddhists detest ideation as an illness, long for non-ideation and regard it as subtle and wondrous, and thus establish this name for the absorption.' 'Absorption of cessation' (nirodha-samāpatti): causing non-constant mental states and mental factors to cease (the six consciousnesses), as well as causing the defiled seventh \[consciousness's\] collection of constantly operating mental states to cease entirely, is the mark of this absorption. Now, one who cultivates non-ideation forms the thought of transcendence, whereas in cessation, one forms the thought of complete tranquil cessation. Furthermore, non-ideation belongs only to ordinary beings, whereas cessation belongs only to noble ones; this is the distinction between the two absorptions. In general, based on the functional capacity on the seed of the detesting mind to obstruct and prevent the pravṛtti-vijñānas from arising, these two absorptions are established. Regarding 'retribution without ideation' (āsaṃjñika): through cultivating that absorption in the desire realm, one realizes the fruit of that heaven, called 'retribution without ideation'; it is the retribution of non-ideation (a tatpuruṣa compound). 'Collection of names' (nāma-kāya): that which expresses self-nature is a single name; two names or more are first called a 'collection of names'; three names or more are called a 'collection of multiple names'; it is a collection that expresses distinct names. 'Collection of phrases' (pada-kāya): one phrase is called a phrase, two phrases are called a collection, and three phrases or more are called a collection of multiple phrases. A single phrase expresses a distinction; multiple phrases express a collection of distinct phrases. 'Collection of phonemes' (vyañjana-kāya): 'phoneme' is simply a letter, because it serves as the support for both names and phrases. For instance, uttering merely 'cak' or merely 'ṣu' does not yet express anything, so it is called a letter. The treatise does not speak of 'a phoneme' and 'multiple phonemes', but mentions the middle to subsume the broad and the brief. It is also said: 'That which carries expressive capacity is called a letter, like the characters in scriptures; that which does not carry expressive capacity is merely an alphabetic sound, such as vowel matrices and rhyme classes.' 'Birth' (jāti) is: previously non-existent, now existent. 'Abiding' (sthiti) is: temporarily pausing in an existent state. 'Decay' (jarā) is: abiding distinguishing prior and posterior, also called the decline and transformation \[of a state\], and it is also said that dharmas are not permanently fixed. Regarding 'impermanence' (anityatā): now existent, later non-existent, another name for death. Furthermore, various noble teachings often combine birth and cessation as impermanence: birth is named existence, but existence is not permanently existent, unlike unconditioned dharmas; cessation is named non-existence, but non-existence is not permanently non-existent, unlike the horns of a hare; not being like the permanency of those unconditioned dharmas or hare's horns, it is therefore called impermanence. Here it is spoken of solely with reference to death. 'Transmigration' (pravṛtti) is: cause and effect uninterrupted, continuous prior and posterior. 'Definite distinction' (pratiniyama) is: good and evil causes and effects mutually differing. 'Concordance' (samprayukta) is: causal and fruitional activities arising in harmony. Some may ask: 'The general name for these is citta-viprayukta-saṃskāra-dharma; why is this one now called "concordance"?' Because the designation 'non-concordance' (viprayukta) merely distinguishes them from the preceding concordant caitasikas. This 'concordance' refers to the harmony of activities upon the previous three categories of dharmas; how could they be confused? 'Velocity' (jāva): the rapid movement, swift flying, conveying and rushing of conditioned dharmas are all subsumed under this. 'Sequence' (ānupūrvī): being arranged in order so as not to be confused—high and low, upper and lower, left and right, front and back, all that has rules and regularities—is subsumed under this. 'Time' (kāla): past, present, and future; formation, abiding, destruction, and emptiness; the four seasons and the three periods; year, month, day, and night; the six periods and the twelve \[hours\]; established in accordance with convention, hence called 'time'. 'Direction' (deśa): the boundaries of rūpa-dharmas, that upon which persons and dharmas depend; whether the ten directions, above and below, the six directions, or the four extremes, these too are according to convention. 'Number' (saṃkhyā): the designation for measuring dharmas, whether one, ten, a hundred, a thousand, up to an unchangeable \[incalculable\] amount. Regarding 'harmony' (sāmagrī): it means not being contrary among dharmas. 'Disharmony' (asāmagrī): it means being contrary among dharmas. The former is like a compliant cause, the latter is like an incompatible cause. Some may ask: 'These twenty-four, in relation to the previous three states—which dharmas correspond to which previous states?' Broadly speaking, the single dharma of the life-faculty is solely a state of citta, because it is the continuous maintaining function upon the seeds of the eighth consciousness. The nature of an ordinary being is solely a state of caitasika, because it is the differentiating function upon the seeds of the two obstructions. The two non-conscious absorptions and the retribution without ideation are provisionally established upon both the primary mind and mental factors, for when primary mind and mental factors have ceased, they are called 'without ideation' and so forth. The remaining nineteen kinds apply universally to rūpa, citta, and caitasika-dharmas, being provisionally established upon all three: just as generic similarity is generic similarity of rūpa, generic similarity of citta, and generic similarity of caitasika; or just as velocity is the ceaseless transience of rūpa, citta, and caitasika; or just as definite distinction is that rūpa is not citta, citta is not caitasika, good causes and evil fruits are definitely not mutually induced, and so forth. The rest should be explained by analogy with this. > — English (machine translation) (machine translation) - [Previous: 2.19](https://indike.org/pramana/in.bauddha.taisho.1836.2.19) - [Next: 2.21](https://indike.org/pramana/in.bauddha.taisho.1836.2.21) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1836.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1836~en-mt.2.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1836.2.20](https://indike.org/pramana/in.bauddha.taisho.1836.2.20) · Pramāṇa