大乘百法明門論開宗義記 1.16

1.16

論。一切法者略有五種　開曰。下依問顯說。於中有二。初顯一切法。後明二無我。初顯法中復分為四。一總標法數。二依標列名。三辯法次第。四別開法相。此初也。所言法者。軌持為義。軌為軌則。生物解故。持謂任持。守自性故。雖此二義亦通無我。顯不離前故不名法。然此軌持差別有五。一軌唯有體。無法非緣。不生心故。持亦通無。設無法體。性不捨故。二軌唯差別。緣無我等而生解故。持通自性。雖未生解。體不捨故。三軌唯有為。要成同緣方生解故。持通無為。雖都無相。不失性故。四軌唯後說。持通前宣。如立聲常。聲不失性。聞常無常方生解故。五軌唯能詮。要名句文方生解故。持通所詮。義亦不失。本自性故。故軌義局。持義即通。通局不同故軌持別。

Treatise: “All dharmas” are, in brief, of five kinds.
Commentary: Below is the explanation according to the question. In this there are two parts: first, showing all dharmas; second, clarifying the two kinds of selflessness. In the first, showing dharmas, it is again divided into four: 1. generally indicating the number of dharmas; 2. listing the names according to the indication; 3. discerning the sequence of the dharmas; 4. separately analyzing the characteristics of the dharmas. This is the first. What is called “dharma” has the meaning of “model-and-holding” (gui chi). “Model” (gui) is a norm, because it generates understanding in beings. “Holding” (chi) means maintaining, because it preserves its own nature. Although these two meanings also apply to selflessness, because it is shown to be non-separate from the preceding, it is not named a dharma. However, there are five distinctions in this “model-and-holding”: 1. “Model” belongs only to existent entities, for non-existent dharmas cannot be conditions and do not give rise to mental [activity]; “holding” also extends to non-existence, for even without a dharma-entity, its nature is not discarded. 2. “Model” belongs only to differentiated characteristics (viśeṣa), because one generates understanding by taking non-self and so forth as cognitive objects; “holding” extends to self-nature (svabhāva), because although understanding has not yet arisen, its entity is not discarded. 3. “Model” belongs only to the conditioned (saṃskṛta), because it must form a common cognitive object for understanding to arise; “holding” extends to the unconditioned (asaṃskṛta), because although entirely without characteristics, it does not lose its nature. 4. “Model” belongs only to the subsequent predicate, whereas “holding” extends to the prior subject: as in establishing “sound is permanent,” sound does not lose its nature, while one only generates understanding upon hearing “permanent” or “impermanent.” 5. “Model” belongs only to the expressive (abhidhāna), because names, phrases, and syllables are required for understanding to arise; “holding” extends to the expressed (abhidheya), because its meaning also does not lose its original nature. Therefore, the meaning of “model” is restricted, while the meaning of “holding” is broad. Because broad and restricted differ, “model” and “holding” are distinguished.