大乘百法明門論開宗義記 1.13

1.13

解所立者。於中有二。初釋所立題目。後釋所立文義。解題有二。初正釋題目。後顯論所依。正釋有二。初離後合。離釋有四。一釋大乘。二顯百法。三解明門。四辯論字。凡為釋名皆依六釋。方於名義而得顯然。故於此中先明六釋。而此六釋總名離合。謂要二法各有別體合為一名。如言金藏。金與藏別故名為離。同目一物故名為合。若唯一法無離合義不名六釋。如言無為。無為無離即無合故。其六者何。一持業釋。謂若有法依自業用而得其名。如言藏識。以識能藏體持業故。二依主釋。謂若有法依他士主而得其名。如言眼識。是眼之識名依主釋。三有財釋。謂若有法從所有物得其名。如他心智。智有他心。名從物故。四相違釋。謂若有法體用各殊同立一名。如言眾生。眾之與生體用別故。五隣近釋。謂若有法名非本體。從隣得名。如言念住。體雖是慧。住由念故。六帶數釋。謂若有法若體若用約數而顯。如言五眼。照境體用數有五故。即既顯六釋。次將釋名。言大乘者。謂菩薩乘。剋用理智而為其體。皆該周故名之為大。並能運故稱之為乘。理智相對互為大乘。大之乘故依主釋也。理智當體各言大乘。大即乘故持業釋也。或兼教果即有四法。隨應皆有。綺互相望持業依主准前應知。此約菩薩所乘之法。若兼能乘菩薩人者。大之乘故依主釋也。偏就能乘菩薩人者。大即乘故持業釋也。此即總合釋大乘義。若瑜伽論等皆約法體。以七大義別釋大名。虛空藏經即約諸喻。舉諸佛法別釋乘義。恐繁不敘。起信疏明。言百法者。名如下列。心法有八。心所有法有五十一。色法有十一。不相應行有二十四。無為有六。法謂軌持。百者數也。法有百數帶數釋也。言明門者。明者是慧。慧能照法。法因慧顯。故慧稱明。門者通也。謂前百法通生明慧入佛境界至解脫處。故說為門。是明之門依主釋也。百法即明門持業釋也。小乘唯明七十五法。今大乘宗廣明百法。故言大乘百法明門。所言論者。問徵微釋論量正理教誡學徒。故稱為論。然論不同有其二種。一隨釋論。隨經律論而造解釋。如智度等。二集義論。採集諸義通釋諸經。如瑜伽等。今此通是二種論收。以釋經言法無我故。採集百法通解釋故。已顯別釋。言合釋者。大乘即是論所依宗。百法乃是論所顯理。論即百法能詮之教。然即大乘通其教理。其百法論亦通教理。以教對教。以理對理。大乘即百法等。皆持業釋也。以教望理。以理望教。大乘之百法等。皆依主釋也。更有別義。恐繁不明。正釋題竟。

In explaining what is established [here], there are two parts: first, explaining the established title; second, explaining the meaning of the established text. Explaining the title has two parts: first, directly explaining the title; second, showing that on which the treatise relies. The direct explanation has two parts: first analyzing [the terms] separately, and then combining them. Analyzing them separately has four parts: 1. explaining “Mahāyāna”; 2. showing the “hundred dharmas”; 3. explaining “gateway to understanding” (mingmen); 4. discerning the word “treatise” (śāstra). Generally, to explain names one must rely on the six compound analyses (ṣaṭsamāsāḥ); only then can the meaning of the name be made manifest. Therefore, here we first clarify the six compound analyses. These six compound analyses are collectively called “analysis and synthesis” (lihe): namely, two dharmas each having distinct substantial entities must be combined into a single name. For example, in saying “gold mine” (jinzang): because gold and mine are distinct, it is called “analysis”; because they jointly designate one thing, it is called “synthesis.” If there were only a single dharma without the meaning of analysis and synthesis, it would not be called [one of] the six compound analyses; as when saying “unconditioned” (asaṃskṛta): because in the unconditioned there is no analysis, there is no synthesis. What are the six? 1. The karmadhāraya compound (chāiye shi): namely, when a dharma receives its name based on its own function, as when saying “storehouse consciousness” (ālayavijñāna), because the consciousness itself can store, its substance maintaining its function. 2. The tatpuruṣa compound (yizhu shi): namely, when a dharma receives its name by relying on another master/agent, as when saying “eye consciousness” (cakṣurvijñāna)—it is the consciousness of the eye, hence called a tatpuruṣa compound. 3. The bahuvrīhi compound (youcai shi): namely, when a dharma receives its name from a thing it possesses, as in “knowledge of others' minds” (paracittajñāna)—the knowledge possesses others' minds, so its name derives from that object. 4. The dvandva compound (xiangwei shi): namely, when dharmas of distinct substance and function are jointly given a single name, as when saying “sentient beings” (sattva; lit. 'multitude-born')—because “multitude” and “born” have distinct substances and functions. 5. The nearby compound (linjin shi): namely, when a dharma's name is not its original substance, but receives its name from what is adjacent, as when saying “application of mindfulness” (smṛtyupasthāna)—although its substance is wisdom (prajñā), it abides due to mindfulness. 6. The dvigu compound (daishu shi): namely, when a dharma's substance or function is expressed through a number, as when saying the “five eyes”—because the substance and function that illumine objects number five. Having thus clarified the six compound analyses, we shall next explain the name. “Mahāyāna” refers to the Bodhisattvayāna. Strictly speaking, principle and wisdom are its substance. Because they encompass everything, it is called “great” (mahā); and because they can convey [beings], it is called “vehicle” (yāna). When principle and wisdom are contrasted, each mutually serves as the Great Vehicle: because it is the vehicle of greatness, it is a tatpuruṣa compound; when principle and wisdom are each taken in their own substance as the Great Vehicle, because the great is itself the vehicle, it is a karmadhāraya compound. Or, if teaching and fruit are additionally included, there are four dharmas; each has it as appropriate. Mutually contrasted, karmadhāraya and tatpuruṣa should be understood by analogy with the above. This is in terms of the Dharma mounted by the bodhisattva. If one also includes the bodhisattva as the person capable of mounting: because it is the vehicle of the great [person], it is a tatpuruṣa compound; if one focuses solely on the bodhisattva as the person capable of mounting, because the great [person] is himself the vehicle, it is a karmadhāraya compound. This is the combined explanation of the meaning of “Mahāyāna.” In treatises such as the Yogācārabhūmiśāstra, they take the substance of the Dharma and distinctively explain the name “great” through seven kinds of greatness. The Ākāśagarbhasūtra relies on similes, citing various Buddha-dharmas to explain the meaning of “vehicle.” Fearing prolixity, I shall not recount them; they are clarified in the Commentary on the Awakening of Faith. As for “hundred dharmas,” their names are listed below: citta dharmas are eight; caitta dharmas are fifty-one; rūpa dharmas are eleven; dharmas not associated with mind (cittaviprayuktasaṃskāra) are twenty-four; unconditioned dharmas (asaṃskṛta) are six. “Dharma” means model-and-holding. “Hundred” is a number. That dharmas number one hundred is a dvigu compound. “Gateway to understanding” (mingmen): “understanding” (ming) is wisdom (prajñā); wisdom can illumine dharmas, and dharmas are revealed by wisdom, so wisdom is called “understanding.” “Gateway” (men) means access: namely, the aforementioned hundred dharmas provide access to generating clear wisdom, entering the realm of the Buddha, and reaching the state of liberation; hence it is called a “gateway.” As it is the gateway of understanding, it is a tatpuruṣa compound; that the hundred dharmas are themselves the gateway of understanding is a karmadhāraya compound. The Hīnayāna explains only seventy-five dharmas; now the Mahāyāna school extensively explains the hundred dharmas. Hence it says “Mahāyāna gateway to understanding the hundred dharmas.” As for “treatise” (śāstra), it questions, examines, explains subtly, measures the correct principle, and instructs students; hence it is called a “treatise.” Treatises, however, are not uniform; there are two kinds: 1. commentary treatises, which compose explanations following sūtras, vinaya, and śāstras, such as the *Mahāprajñāpāramitopadeśa*; 2. compendious treatises, which gather various doctrines to explain sūtras comprehensively, such as the *Yogācārabhūmiśāstra*. The present work is subsumed under both kinds of treatises: because it explains the scriptural saying that “dharmas are without self,” and because it gathers the hundred dharmas to explain them comprehensively. The separate explanation has been shown. As for the combined explanation: Mahāyāna is the doctrine upon which the treatise relies; the hundred dharmas are the principle revealed by the treatise; the treatise is the teaching that can express the hundred dharmas. However, Mahāyāna applies both to teaching and principle, and this treatise on the hundred dharmas also applies both to teaching and principle. Contrasting teaching with teaching, or principle with principle: Mahāyāna is itself the hundred dharmas, etc., which are all karmadhāraya compounds. Contrasting teaching with principle, or principle with teaching: the hundred dharmas of the Mahāyāna, etc., are all tatpuruṣa compounds. There are further distinct meanings, but fearing prolixity I shall not clarify them. The direct explanation of the title is complete.