[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810) › 1.21 # 大乘百法明門論開宗義記 1.21 大乘百法明門論開宗義記 1.21 - **Language:** Classical Chinese ### [1.21](https://indike.org/pramana/in.bauddha.taisho.2810.1.21) 論。第二心所有法略有五十一種　開曰。次下第二明心所法。於中有三。初總合舉數。次六位類分。後隨位別列。此初也。然此心所諸論開合。若瑜伽論有五十三。更加邪欲及邪勝解。如邪念慧入煩惱中。邪欲勝解例亦同故。若雜集論有五十五。其邪欲等合入別境。開彼惡見以為五種。雖俱是慧。行相別故。此及五蘊。唯識顯揚俱約合義說五十一。以五見者俱惡慧故。雖行相別無異體故。以正念慧五善根攝。其邪念慧為障乃親。過失重故開為煩惱。其正欲等非入善根。邪為障輕合在別境。小乘依經說四十六。更就合說義如下明。 > The treatise says: 'Second, the dharmas associated with the mind (caitta) briefly comprise fifty-one types.' / Tankuang explains: Next, the second part clarifies the caitta-dharmas. In this, there are three parts: first, stating the total number; next, classification into six categories; finally, listing them individually according to their categories. This is the first. However, various treatises combine or expand these caittas: the Yogācārabhūmiśāstra has fifty-three, additionally adding erroneous desire (mithyāchanda) and erroneous resolve (mithyādhimokṣa); just as erroneous mindfulness and discernment are included in the defilements, erroneous desire and resolve follow the same example. The Abhidharmasamuccayavyākhyā has fifty-five, combining erroneous desire and so forth into the viniyata, while dividing wrong view (kudṛṣṭi) into five types; although they are all discernment (prajñā), their active characteristics differ. This treatise, as well as the Pañcaskandhaka, the Triṃśikā, and the Prakaraṇāryavācāśāstra, all state fifty-one in accordance with the combined sense, because the five views are all bad discernment, and although their active characteristics differ, they have no distinct substance; because right mindfulness and discernment are subsumed under the roots of good, while erroneous mindfulness and discernment serve directly as hindrances, their faults being severe, they are opened into defilements. Right desire and so on are not subsumed under the roots of good, and the erroneous ones are light hindrances, so they are combined in the viniyata. The Hīnayāna, relying on sūtras, speaks of forty-six; the meaning of further combinations will be explained below. > — English (machine translation) (machine translation) - [Previous: 1.20.6](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.6) - [Next: 1.22](https://indike.org/pramana/in.bauddha.taisho.2810.1.22) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2810.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2810~en-mt.1.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.21](https://indike.org/pramana/in.bauddha.taisho.2810.1.21) · Pramāṇa