大乘百法明門論疏 2.36

2.36

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.