宗鏡錄 59.17

59.17

答。雖標百法以為綱要。此中五位次第已攝。無盡法門。不出於此。何者。百法云。一明心法。謂此八種心王。有為法中。此最勝故。世出世間。無不由心造。二明心所有。法與此心王。常相應故。名相應法。望前心王。此即是劣。先勝後劣。所以次明。三色法。心王等之所現影。謂此色法不能自起。要藉前二心王心所之變現故。變不親緣。故致影言。或通本質。前二能變。此為所變。先能後所。所以次明。四不相應行。謂此得等二十四法不能自起。藉前三位差別假立。前三是實。此即是假。先實後假。所以次明。五無為法。體性甚深。若不約法以明無為。無由得顯故。藉前四斷染成淨之所顯示。前四有為。此即無為。先有後無。所以後明。又鈔中廣釋。第一心法最勝故者。華嚴經頌云。心如工畫師。能畫諸世間。一切世間中。無法而不造者。此八識心王最勝。由如畫師。能畫一切人天五趣形像。乃至佛菩薩等形像。然經中舉喻。佛但取少分。以畫師只畫得色蘊。餘四蘊即不能畫。法中若是八識。即能通造得五蘊。且如第六識。相應不共無明。及餘分別俱生惑等。若造得地獄總別報業。即自畫得地獄五蘊。乃至若造得人天總別報業。即自畫得人天形像。若具修萬行。獲得二轉依果。即自畫得佛果形像。故知一切世出世間五蘊。皆是自第六識。畫得。不簡依報正報。皆是心變。所以心法。獨稱最勝。第二心所有法。與此相應故者。瑜伽論五義略辯相應。一時者。所謂王所同時起。二依者。即王所同一所依根。三緣者。即王所同一所緣境。四行者。所謂王所三量。行相俱同。五事者。即王所各有自證分體事。第三色法。二所現影故。現者。變也。為十一種色。皆是心。心所。所變現故。影。謂影像。是相似流類之義。即此十一種色相分。是本質之流類。似於本質。若無質者。即似內心。故言影也。變不親緣。故置影言者。為八識皆有變相分緣義。且如前五識緣五塵境時。須變影像緣。第六緣十八界法。亦變相分緣。第七緣第八見分為我時。亦變相分緣。若第八緣他人浮塵。及定果色并界器時。亦變相分緣。相分望八識。即親所緣緣。本質望八識。即疎所緣緣。此上所說。且望有質影者說。若唯有相分無本質者。即第八緣自三境。定意識緣自定果色是。第四分位差別故者。此得等二十四法。即依他。前三位種現上假立。第五顯示實性故。即五無為。如前已釋。又第一八種心王。是最勝能緣門。第二心所有法。與心相應。是共勝同緣門。第三色法。心之影像。是所緣境界門。第四不相應法。是分位建立門。第五無為法。是顯示實性門。如上勝劣顯現。能所互成。假實詮量。有無隱顯等。能彰無盡法門。無盡法門。不出五位百法。五位百法。不出色心二法。攝末歸本。不出唯心一法矣。

Answer: Although the hundred dharmas are set out as the outline, the sequence of the five categories here has already subsumed them, and the inexhaustible teachings of the Dharma do not go beyond this. Why is that? The Hundred Dharmas says: First, it clarifies citta dharmas. That is to say, among conditioned dharmas, these eight kinds of citta-kings are the most supreme, because nothing mundane or supramundane is not created by citta. Second, it clarifies dharmas concomitant with citta (caitasika). Because they are always associated with these citta-kings, they are called associated dharmas. In relation to the preceding citta-kings, these are inferior; the superior precedes and the inferior follows, which is why they are clarified next. Third, rūpa dharmas, which are the reflected images manifested by the citta-kings and so forth. That is to say, these rūpa dharmas cannot arise on their own; they must rely on the transformations and manifestations of the preceding two—the citta-kings and caitasikas. Transformation is not direct grasping; hence the word 'image' is used. Alternatively, they may encompass the original substance (dharmin/bimbamātra); the preceding two are the active transformers, and these are what is transformed. The active precedes and the passive follows, which is why they are clarified next. Fourth, conditioned dharmas not associated [with citta]. That is to say, these twenty-four dharmas such as acquisition (prāpti) cannot arise on their own; they are nominally posited based on the distinct states of the preceding three categories. The preceding three are real, whereas these are nominal. The real precedes and the nominal follows, which is why they are clarified next. Fifth, unconditioned (asaṃskṛta) dharmas. Their essential nature is extremely profound; if unconditioned dharmas are not clarified in reference to [conditioned] dharmas, there would be no means for them to be revealed. Therefore, they are revealed by relying on the preceding four as the severing of defilement to achieve purity. The preceding four are conditioned, whereas these are unconditioned. What exists precedes and what does not exist follows, which is why they are clarified last. Furthermore, it is extensively explained in the commentary: Regarding the first, 'citta dharmas are the most supreme,' a verse of the Avataṃsakasūtra says: 'Citta is like a master painter, / Capable of painting all worlds; / Among all the worlds, / There is no dharma that it does not create.' These eight consciousness citta-kings are the most supreme, just like a painter who is able to paint the images of all humans, devas, and the five destinies, and even the images of buddhas, bodhisattvas, and so forth. However, in the simile given in the sūtra, the Buddha took only a partial aspect, because a painter can only paint the rūpa aggregate, and cannot paint the remaining four aggregates. In terms of dharmas, if it is the eight consciousnesses, they can completely create all five aggregates. Consider, for instance, the sixth consciousness: associated with non-shared avidyā and other distinct conceptual and innate afflictions, if it creates the karma for the general and particular retributions of the hells, it paints of itself the five aggregates of the hells; up to if it creates the karma for the general and particular retributions of humans and devas, it paints of itself the forms of humans and devas; if it fully cultivates the myriad practices and attains the fruit of the two transformations of the basis, it paints of itself the form of the fruit of buddhahood. Therefore, one knows that all mundane and supramundane five aggregates are painted by one's own sixth consciousness; without distinguishing between circumstantial and direct retributions, all are transformations of citta. Therefore, citta dharmas alone are called the most supreme. Regarding the second, 'because they are associated with this,' the Yogācārabhūmiśāstra briefly explains association through five meanings: First, time—namely, king and associates arise at the same time. Second, support—namely, king and associates share the same supporting sense-faculty. Third, object—namely, king and associates share the same objective sphere. Fourth, mode of operation—namely, the three means of cognition and the subjective aspects (ākāra) of king and associates are all identical. Fifth, entity—namely, king and associates each have their own self-witnessing part (svasaṃvittibhāga) entity. Regarding the third, 'rūpa dharmas, because they are the reflected images manifested by the two,' 'manifest' means transform, because the eleven kinds of rūpa are all transformed and manifested by citta and caitasikas. 'Image' refers to a reflected image, which has the meaning of being of a similar category: that is to say, the nimittabhāgas of these eleven kinds of rūpa are of the same category as the original substance and resemble the original substance; if there is no original substance, they resemble the internal citta, and thus are called 'images.' Regarding 'transformation is not direct grasping, hence the word image is used': because the eight consciousnesses all possess the meaning of transforming into a nimittabhāga and cognizing it. For example, when the first five consciousnesses cognize the spheres of the five sense-data, they must transform into a reflected image to cognize it; when the sixth cognizes the dharmas of the eighteen dhātus, it also transforms into a nimittabhāga to cognize them; when the seventh cognizes the darśanabhāga of the eighth as the self, it also transforms into a nimittabhāga to cognize it; when the eighth cognizes others' gross sense-faculties, form born of meditation (dhyāna-rūpa), and the receptacle world, it also transforms into a nimittabhāga to cognize them. The nimittabhāga, in relation to the eight consciousnesses, is the direct objective condition (pratyaya); the original substance, in relation to the eight consciousnesses, is the distant objective condition. What has been said above is stated in reference to cases where there is both an original substance and an image. If there is only a nimittabhāga without an original substance, that is the eighth cognizing its own three spheres, or the meditative manovijñāna cognizing its own form born of meditation. Regarding the fourth, 'because of distinctions in state,' these twenty-four dharmas such as acquisition are nominally posited upon the dependent seeds and actualities of the preceding three categories. Regarding the fifth, 'because of displaying the real nature,' these are the five unconditioned dharmas, as already explained above. Furthermore, the first, the eight kinds of citta-kings, is the approach of the most supreme active cognizers; the second, the dharmas concomitant with citta, being associated with citta, is the approach of sharing supremacy and identical cognizing; the third, rūpa dharmas, being the reflected images of citta, is the approach of the objective sphere cognized; the fourth, dharmas not associated [with citta], is the approach of establishing states; the fifth, unconditioned dharmas, is the approach of displaying the real nature. As described above, superiority and inferiority, manifestation and display, the mutual fulfillment of active and passive, nominal and real assessment, existence and non-existence, concealment and revelation, and so forth, are able to make clear the inexhaustible teachings of the Dharma. The inexhaustible teachings of the Dharma do not go beyond the five categories and hundred dharmas; the five categories and hundred dharmas do not go beyond the two dharmas of rūpa and citta; gathering the branches and returning to the root, they do not go beyond the single dharma of mind-only (cittamātra).