大乘百法明門論開宗義記 1.17

1.17

論。一者心法二者心所有法三者色法四者心不相應行法五者無為法　開曰。此依標列名也。所言心者。謂八現識。由有三義並名為心。一緣慮義。攀緣思慮一切法故。二貞實義。是一切法之體性故。三集起義。集諸法種起諸法故。心即是法。持業釋也。下之四法當知亦然。心所有法者。謂觸作意等。恒依心起與心相應繁屬於心故名心所。如屬我物立我所名。心於所緣唯取總相。心所於彼亦取別相助成心事。得心所名。如畫師資作摸填採。心之所有。依主釋也。言色法者。變現為義。變為變壞。由彼手足乃至蚊蛇所觸對時即變壞故。現謂示現。若於方所所現骨瑣形顯等相而示現故。有處說。色對礙為相。對為觸對。礙為障礙互相觸時而障礙故。所言心不相應行者。謂得成就眾同分等。亦依色法分位建立。非如觸等唯依心起繁屬於心助成心事心俱生滅與心相應。亦五蘊中行蘊所攝。簡行蘊中諸相應行。是故名心不相應行。此有四句。如理應思。無為法者。謂虛空等。自體凝然非三世攝。無生住等行所遷故。其性清淨無有漏染。非業煩惱之所為故。具此二義名曰無為。

Treatise: First, citta dharmas; second, caitta dharmas; third, rūpa dharmas; fourth, dharmas not associated with mind; fifth, unconditioned dharmas.
Commentary: This lists the names according to the indication. What is called “citta” refers to the eight active consciousnesses. Because they possess three meanings, they are all named citta: 1. the meaning of apprehending and deliberating, because they grasp and deliberate upon all dharmas; 2. the meaning of true reality, because they are the essence and nature of all dharmas; 3. the meaning of accumulating and arising, because they accumulate the seeds of all dharmas and give rise to all dharmas. Mind is itself a dharma: this is a karmadhāraya compound. The four dharmas below should be known to be likewise. “Caitta dharmas” (dharmas belonging to mind) refers to contact (sparśa), attention (manaskāra), and so forth. Constantly arising in dependence on the mind, associated with the mind, and bound as subordinates to the mind, they are named “mental associates” (caitta); just as items belonging to myself are given the name “what belongs to me” (ātmīya). Mind grasps only the general characteristics of a cognitive object; caittas also grasp its particular characteristics to assist in accomplishing the mind's task, thus obtaining the name caitta—just as a master painter and his pupil work by sketching the outline and filling in the colours. Belonging to the mind: this is a tatpuruṣa compound. As for “rūpa dharmas,” their meaning is transformation and manifestation: “transformation” means alteration and deterioration, because when contacted by hand, foot, or even mosquitoes and snakes, they immediately alter and deteriorate; “manifestation” means display, because in a spatial location they display forms and colours such as an articulated skeleton. In some places it is said that the characteristic of rūpa is resistance and obstruction: “resistance” is contact; “obstruction” is hindrance, because when they touch one another they obstruct each other. As for “dharmas not associated with mind” (cittaviprayuktasaṃskāra), they refer to acquisition (prāpti), similarity of kind (sabhāgatā), and so on. They are also established on the states of rūpa and [citta] dharmas; they are not like contact and so forth, which arise solely dependent on mind, are bound as subordinates to mind, assist in accomplishing the mind's task, arise and cease together with mind, and are associated with mind. They are also subsumed under the aggregate of formations (saṃskāraskandha) among the five aggregates; to distinguish them from the associated formations in the aggregate of formations, they are therefore called “dharmas of formation not associated with mind.” Regarding this, there are four alternatives, which should be reflected upon properly. “Unconditioned dharmas” refers to space (ākāśa) and so on. Their substantial entity is immutable and not subsumed under the three times, because they are not shifted by conditioned activities such as arising and abiding. Their nature is pure and free from defilement, because they are not produced by karma and affliction. Possessing these two meanings, they are named “unconditioned” (asaṃskṛta).