大乘百法明門論疏 2.36

2.36

略有二十四種等者，此則第二舉數列名。言一得者，於三性法假立獲得，名之為得。先業所感，隨壽短長，住時決定，稱曰命根。六趣差別，各各不同，自類而居，名眾同分。謂於聖法未得未證，異於聖故號曰異生。滅諸六識心、心數法，無有緣慮，故名無想定。滅諸六識心、心數法，及第七一分，名為滅盡定。生無想天，五百劫中心無緣慮，名無想事。謂詮諸行天人等，號稱曰名身。聚集諸法，名顯染淨義，故名句身。名之與句，二種所依，名曰文身。本無今有，說之名生。髮白面皺，稱之為老。相續不斷，名之為住。有已還無，名曰無常。剎那相續，稱為流轉。因果各別，故名定異。因果相稱，號曰相應。迅疾流轉，名為勢速。一一不俱，稱為次第。東西南北，號之曰方。過現未來，稱之曰時。一十百千，名之為數。眾緣聚會，名為和合。諸行緣乖，名不和合。上來第四解心不相應行訖。

As for "are, in brief, of twenty-four kinds" and so forth, this is the second part, giving the number and listing their names. 'First, possession' means that which is nominally designated over the acquisition of dharmas of the three natures; it is called 'possession'. That which is induced by prior karma, accords with the shortness or length of lifespan, and determines the duration of subsistence, is called 'life-faculty'. The distinctions among the six destinies are each different, yet beings abide with those of their own kind; this is called 'generic similarity'. Not yet having attained or realized the noble dharmas, being different from the noble ones, one is called an 'ordinary person'. Ceasing the six consciousnesses and their mental factors so that there is no cognitive object-directed reflection is called 'non-conceptual absorption'. Ceasing the six consciousnesses and their mental factors as well as a portion of the seventh is called 'absorption of cessation'. Being born in the Non-conceptual Heaven, having no cognitive object-directed reflection in the mind for five hundred kalpas, is called the 'state of non-conception'. That which expresses conditioned phenomena such as 'deva' or 'human' is called 'name-group'. Bringing dharmas together and designating names to make manifest the meaning of defilement or purity is called 'phrase-group'. That upon which both names and phrases depend is called 'phoneme-group'. Having originally been absent and now being present is called 'origination'. White hair and a wrinkled face are called 'aging'. Unbroken continuation is called 'subsistence'. Having existed and then becoming non-existent is called 'impermanence'. Moment-by-moment continuity is called 'continuity'. Causes and effects being distinct from each other is called 'specific differentiation'. The mutual correspondence of cause and effect is called 'association'. Swift succession is called 'speed'. Their not being simultaneous one by one is called 'sequence'. East, west, south, and north are called 'spatial direction'. Past, present, and future are called 'time'. One, ten, a hundred, and a thousand are called 'number'. The gathering together of multiple conditions is called 'harmony'. Conditions of conditioned phenomena falling apart is called 'disharmony'. Above, the fourth explanation of citta-viprayukta-saṃskāra is completed.