大乘百法明門論疏 2.3

2.3

第一、諸論不同者，若依此論，心所有法有五十一，謂遍行五，別境五，善十一，煩惱六，隨煩惱二十。不定四。若依《瑜伽》，有五十三法，五十一同此論，但隨煩惱中更加邪欲、邪勝解二教。若依《顯揚論》及《五蘊論》，心所有法有五十一，並同此論，無有差別。若依《雜集論》，心所有法五十五，自餘諸數并同此論，唯煩惱六中，開不正見為五，謂薩迦耶見、邊執、見取、戒禁取、邪見。此即諸論顯數不同。

First, as for the differences among treatises: according to this treatise, there are fifty-one caitta-dharmas—namely, five sarvatragas, five viniyatas, eleven kuśalas, six kleśas, twenty upakleśas, and four aniyatas. According to the Yogācārabhūmi, there are fifty-three dharmas; fifty-one are identical to this treatise, but in the upakleśas it additionally teaches two: wrong chanda and wrong adhimokṣa. According to the Prakaraṇāryavācā and the Pañcaskandhaka, there are fifty-one caitta-dharmas, fully identical to this treatise without difference. According to the Abhidharmasamuccaya, there are fifty-five caitta-dharmas; all the other factors are identical to this treatise, except that within the six kleśas, asamyagdṛṣṭi is opened into five—namely, satkāya-dṛṣṭi, antagrāha-dṛṣṭi, dṛṣṭi-parāmarśa, śīlavrata-parāmarśa, and mithyā-dṛṣṭi. These are the differences in enumerated numbers among the treatises.