[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) › 1.32 # 大乘百法明門論開宗義記 1.32 大乘百法明門論開宗義記 1.32 - **Language:** Classical Chinese ### [1.32](https://indike.org/pramana/in.bauddha.taisho.2810.1.32) 論。一得二命根三眾同分四異生性五無想定六滅盡定七無想事八名身九句身十文身十一生一二老十三住十四無常十五流轉十六定異十七相應十八勢速十九次第二十方二十一時二十二數二十三和合性二十四不和合性　開曰。此依數辨列也。所言得者。即成就義。依瑜伽論具義釋云。謂依有情諸可成法。先獲不失說名為得。此得成就有其三種。一種子成就。若染污法諸無記法生得善法。不由功用而現行者。染污未為奢摩他伏。無記未為聖道永害。生得未為邪見所損。行與不行皆名成就。未被損伏用可有故。二自在成就。謂若加行所生善法。一分無記增盛種子加行善者。謂聞思修世出世間一切功德。由此加行行自在故。成就此善名自在者。故加行善等名自在成就。三現行成就。謂蘊處界若善不善無記現行。若斷損伏必不成就。未損伏故皆得現行。即此現行名為成就。前二約種。此就現行。故得成就有其三種。言命根者。唯識論云。謂異熟識為趣生體。是遍恒續異熟果故。此能執持根依處等令不壞斷。名為有情。即異熟識未捨執受未斷壞位。名為命根。此識親從自種而生。即依親生此識種子。由業所引功能差別住時決定假立命根。離此命根不可得故。持業依主二釋皆通。眾同分者。依唯識論。眾謂眾多。同謂相似。分者因也。依諸有情身類相似起同智言名眾同分。或復分者即是類義。謂人天等眾類同故。眾同即分持業釋也。異生性者。謂諸聖者皆名同生。而諸凡愚名曰異生。由見所斷二種障故。令諸凡愚異見而生。異趣而生。異類而生。即二障種未永害位。能障聖道名異生性。是異之生。異生之性。皆依主釋。由此性故不得聖法。故小乘中別名非得。無相定者。唯識釋云。有諸外道執無想天以為涅槃。厭患此想為㿈瘡等是生死因。以出離想作意為先修習此定。由修定時於定加行厭患想故。令此心想漸細漸微。漸微心時熏異熟識。成極增上厭心等種。由此損伏心想種故。令不恒行心想不起。依此分位假立此定。想滅為首名無想定。滅盡定者。唯識論云。謂二乘者見麁動心起。必勞慮厭患麁動心心所故。以止息想作意為先。依有頂地遊觀無漏為加行入遮心心所。令心心所漸細漸微。漸微心時熏異熟識。成極增上厭心等。此種勢力而能損伏恒不恒行心心所法。依此分位假立此定。由定能令恒不恒行心等皆滅。名滅盡定。無想事者。即無想天異熟果體。故唯識論名為異熟。求無想果入無想定。此定善故種亦是善。此所熏成種招彼異熟果。依斯麁動想等不行。依此分位而立彼名。因時由定想等不行。名無想定。果時由報想等不起。名無相事。故事與定二體全差。無想之事依主釋也。言名身者。梵云南摩。此譯為名。是歸趣義。歸趣所詮法自性故。故唯識云名詮自性。五蘊論云。名者諸法自性增語。如說人天眼耳等事。若唯一名恒稱為名。若至二名即為名身。三名已上是多名身。名之身故依主釋也。下句文等亦准此知。身者即是聚集義故。言句身者。梵云鉢陀。此譯為跡。如見象跡以表有象。如是四句表有煩文。隨義傍翻以之為句。唯識等云。句者即是詮差別義。五蘊等云。句是諸法差別增語。如說諸行皆無常等。如婆沙等句有五種。今依大乘句有二種。一集法滿足句。即當婆沙處中句攝。但集諸名不長不短。滿足八字即成一句。不約義圓取字滿足。二顯義周圓句。即攝婆沙餘之四句。不定字數隨短長等顯義周圓即名一句。故有短長前後句別。言文身者。謂即是字。梵云便繕那。此譯為文。即是典語。云惡剎羅此翻為字。即是俗語。恐有不悟文字是一。故唯識云。文即是字。此乃是前名句所依。由依文字有名句故。故唯識云為二所依。古翻經人翻為味者。以便繕那而目四法文形扇味。以文同故錯譯為味。若依小乘皆別有性。性唯無記唯是有漏。今大乘宗此三皆是聲上假立無別體性。若隨所詮假通三性。隨所依說皆同於聲。所言生者。是即諸法初現起位。五蘊論云。於眾同分本無今有是生自性。唯識論云。生表有法。先非有故。所言老者。即是異義。諸行變異說名老故。唯識論云。即此相續轉變名異。所言住者。五蘊論云。即是諸行生位暫停。唯識等云。生已相似相續名住。言無常者。五蘊論等亦名為滅。諸行起已暫有還無。不同無為是其常有。不同兔角是其常無。有非常有。無非常無。故有為法名曰無常。非於無位方立無常。表此後無說滅相故。此下十種小乘不立。隨是六因四緣所攝。不相應中是故不說。唯識論中亦不釋也。言流轉者。謂有為法因果相續不斷絕故。顯揚論云。謂即諸行因果相續不斷性也。言定異者。無始時來因果種子決定差別無雜亂相。故顯揚云。謂諸因果各決定性。言相應者。即此因果無始時來不相違性。故顯揚云。諸行因果相稱性。言勢速者。諸行因果流轉速疾性。故顯揚云。謂即諸行流轉迅疾性。言次第者。即是因果不俱轉義。故顯揚云。謂即諸行一一次第性。所言方者。色行分齊。顯揚論云。謂即諸色境分齊性。瑜伽說三。謂上下傍。所言時者。有其二義。一由日輪出沒勢力安立顯示時節差別。二由諸行生滅勢力安立顯示世俗差別。瑜伽依此說時有三。謂去來今。所言數者。五蘊論云。謂於諸行隨增齊量。顯揚論云。謂於諸行一十百千各差別性。言和合者。五蘊論云。謂有為法緣會之際。顯揚亦云。諸行緣會性。不和合者。五蘊論云。謂即諸行因果乖離。顯揚論云。諸行緣乖性。如是所說不相應行。雖名數異有二十四。總依八位而假建立。如瑜伽論對法等說。一善不善增減分位建立一種。謂即是得。此依三性色心心所可成就位假建立故。二唯依心不分分位建立三種。謂即二定無想異熟。由厭心種令六七識斷滅分位而假立故。三依色心住時分位建立一種。謂即命根。依異熟種令識持身住執受時而假立故。四依色心相似分位建立一種。謂眾同分。此依有情人天五趣隨類無別而假立故。五依色心流轉分位建立四種。謂即四相。表有為法本無今有已有無等而假立故。六依色心言說分位建立三種。謂名句文。此依色心詮召於法音韻屈曲假立故。七唯依心不得分位建立一種。謂異生性。依見惑種令心心所不成聖法而假立故。八依色心因果分位建立十種。謂流轉等。此依因果勢力諸相隨彼分位而假立故。當知四種唯依心立。二十通依色心假說。由此亦通凡聖位有。故唯識論所引經說。補特伽羅成就善惡。聖者成就十無學法。又說。異生不成就聖法。諸阿羅漢不成就煩惱。成不成言顯得非得。亦說墮在聖同分故。其滅盡定聖者得故。因果等法通凡聖故。五蘊之中皆行蘊所攝。說此皆是不相應行故。亦是法處法界所收。餘不攝者皆此攝故。諸餘門義如理應思。 > Treatise: (1) acquisition, (2) life faculty, (3) commonality of kind, (4) state of an ordinary person, (5) absorption without ideation, (6) absorption of cessation, (7) state without ideation, (8) collection of names, (9) collection of sentences, (10) collection of phonemes, (11) arising, (12) aging, (13) abiding, (14) impermanence, (15) continuity of flow, (16) fixed differentiation, (17) correspondence, (18) velocity, (19) sequence, (20) direction, (21) time, (22) number, (23) concord, and (24) discord. Tankuang explains: This discriminates and lists them according to their number. What is termed 'acquisition' (prāpti) means attainment. Explaining its full meaning according to the Yogācārabhūmiśāstra, it states: based on all attainable dharmas of sentient beings, what was previously acquired and not lost is called 'acquisition'. This acquisition or attainment is of three kinds: (1) Attainment as seeds: defiled dharmas, all indeterminate dharmas, and inherently acquired wholesome dharmas that become manifest without exertion—where defilements have not yet been subdued by śamatha, indeterminate dharmas have not yet been perpetually destroyed by the noble path, and inherently acquired dharmas have not yet been impaired by wrong view—whether they are active or inactive, all are called attained, because their functions can still occur so long as they have not been impaired or subdued. (2) Attainment as mastery: this refers to wholesome dharmas produced by exertion, and a portion of dominant seeds of indeterminate dharmas. 'Wholesome dharmas of exertion' refers to all worldly and transworldly merits of listening, reflecting, and cultivating; because one has mastery over the practice of such exertion, attaining these wholesome dharmas is called 'mastery', and hence wholesome dharmas of exertion and so forth are called attainment as mastery. (3) Attainment as manifestation: this refers to the manifests of the aggregates, bases, and elements, whether wholesome, unwholesome, or indeterminate; if they are severed, impaired, or subdued, they are certainly not attained; because they are not yet impaired or subdued, they are all able to manifest; this very manifestation is called attainment. The first two are explained in terms of seeds, while this one is described in terms of manifestation. Therefore, acquisition or attainment is of three kinds. As for what is termed the 'life faculty' (jīvitendriya), the Cheng weishi lun says: the vipākavijñāna is the substance of rebirth in the destinies, because it is the all-pervading, constant, continuous vipāka fruit. This \[consciousness\] can sustain the sense faculties, supports, and so forth, keeping them from perishing and breaking off, which is called a 'sentient being'. The state in which the vipākavijñāna has not yet relinquished its appropriation and has not broken off or perished is called the 'life faculty'. This consciousness is directly produced from its own seeds; based on the seeds directly producing this consciousness, by virtue of the functional distinction drawn out by karma, a determinate duration of abiding is nominally designated as the 'life faculty'. Because apart from this, no life faculty can be found, both the karmadhāraya and tatpuruṣa compounds are valid interpretations. As for 'commonality of kind' (nikāyasabhāga), according to the Cheng weishi lun, 'common' (nikāya) means manifold, 'similar' (sa-) means resemblance, and 'part/cause' (-bhāga) means cause. Based on the resemblance in the bodily types of various sentient beings, giving rise to identical cognition and linguistic designation is called 'commonality of kind'. Or again, 'part' is simply the meaning of 'category', meaning that the manifold kinds of humans, devas, and so forth are similar; 'the common manifold is itself the part' is a karmadhāraya compound. As for the 'state of an ordinary person' (pṛthagjanatva), all noble ones are called 'of identical birth', whereas ordinary foolish beings are called 'different births' (pṛthagjana). Due to the two kinds of hindrances severed by seeing, ordinary foolish beings are caused to be born with different views, born in different destinies, and born into different categories. The state in which the seeds of the two hindrances have not yet been perpetually destroyed and can hinder the noble path is called the 'state of an ordinary person'. It is 'the birth that is different' or 'the nature of an ordinary person', both being tatpuruṣa compounds. Due to this nature, one does not obtain noble dharmas; hence in the Hīnayāna, it is designated separately as 'non-acquisition' (aprāpti). As for 'absorption without ideation' (asaṃjñisamāpatti), the Cheng weishi lun explains: there are non-Buddhists who grasp the heaven without ideation as nirvāṇa; loathing this ideation as being like an ulcer or boil and a cause of saṃsāra, they cultivate this absorption preceded by the mental attention to ideation of liberation. Because when cultivating the absorption they loathe ideation in the preparatory stages of the absorption, they cause this mental ideation to become progressively subtle and faint. When the mind is progressively faint, it perfumes the vipākavijñāna, forming extremely powerful seeds of loathing the mind and so forth. Because these seeds impair and subdue the seeds of mental ideation, they cause the non-constant mental ideations not to arise. Based on this phase, this absorption is nominally designated. With the cessation of ideation as primary, it is called the 'absorption without ideation'. As for the 'absorption of cessation' (nirodhasamāpatti), the Cheng weishi lun says: practitioners of the two vehicles, seeing that the arising of coarse and moving minds necessarily involves distress and anxiety, loathe the coarse and moving citta and caittas; preceded by the mental attention to ideation of cessation, relying on the Peak of Existence, they take wandering contemplation of the uncontaminated as the preparatory practice, enter, and check citta and caittas, causing citta and caittas to become progressively subtle and faint. When the mind is progressively faint, it perfumes the vipākavijñāna, forming extremely powerful \[seeds of\] loathing the mind and so forth. The force of these seeds is able to impair and subdue both constant and non-constant citta and caitta dharmas. Based on this phase, this absorption is nominally designated. Because the absorption is able to cause both constant and non-constant minds and so forth to cease entirely, it is called the 'absorption of cessation'. As for the 'state without ideation' (āsaṃjñika), it is the substance of the vipāka fruit of the heaven without ideation; hence the Cheng weishi lun calls it vipāka. Seeking the fruit without ideation, one enters the absorption without ideation; because this absorption is wholesome, its seeds are also wholesome. The seeds perfumed and accomplished by this summon that vipāka fruit. Relying on this, coarse and moving ideations and so forth do not operate; based on this phase, that name is established. At the time of the cause, because ideations and so forth do not operate due to absorption, it is called the 'absorption without ideation'; at the time of the fruit, because ideations and so forth do not arise due to retribution, it is called the 'state without ideation'. Therefore, the entities of the state and the absorption are completely different. 'The state of non-ideation' is a tatpuruṣa compound. As for what is termed 'collection of names' (nāmakāya), in Sanskrit it is nāma, translated here as 'name' (ming), which has the sense of 'resorting to', because it resorts to the intrinsic nature of the dharma being expressed. Therefore the Cheng weishi lun says: 'A name expresses intrinsic nature.' The Pañcaskandhakaśāstra says: 'A name is an augmented expression for the intrinsic nature of dharmas, such as speaking of things like humans, devas, eyes, and ears.' If there is only one name, it is constantly called a 'name'; if there are two names, it forms a 'collection of names'; three names and above are 'a collection of many names'. It is 'the collection of names', hence a tatpuruṣa compound. Sentences, phonemes, and so forth below should be understood accordingly, because 'collection' (kāya) simply has the meaning of an assembly. As for what is termed 'collection of sentences' (padakāya), in Sanskrit it is pada, translated here as 'footprint' (ji). Just as seeing an elephant's footprint indicates that there is an elephant, so four padas indicate that there is an extensive text; translating it obliquely according to the meaning, it is rendered as 'sentence' (ju). The Cheng weishi lun and other texts say: 'A sentence expresses the meaning of distinction.' The Pañcaskandhaka and other texts say: 'A sentence is an augmented expression for the distinctions among dharmas, such as saying that all conditioned things are impermanent, and so forth.' As in the \*Mahāvibhāṣā\* and other texts, there are five kinds of sentences; now according to the Mahāyāna, there are two kinds of sentences: (1) The sentence complete in gathering dharmas: this corresponds to what is subsumed under the intermediate sentence in the \*Mahāvibhāṣā\*; merely gathering various names, neither long nor short, completing eight syllables constitutes a single sentence; it does not depend on the completeness of the sense, but takes the completion of the syllables. (2) The sentence complete in revealing meaning: this subsumes the remaining four sentences of the \*Mahāvibhāṣā\*; without a fixed number of syllables, according to whether it is short or long, revealing the meaning completely is called a single sentence; hence there are distinctions of short, long, preceding, and succeeding sentences. As for what is termed 'collection of phonemes' (vyañjanakāya), it refers to letters/syllables. In Sanskrit it is vyañjana, translated here as 'phoneme/grapheme' (wen), which is refined language. Saying akṣara is translated here as 'letter/syllable' (zi), which is conventional language. Fearing that some might fail to realize that phonemes and letters are one, the Cheng weishi lun says: 'Vyañjana is simply letters/syllables.' These are what the preceding names and sentences rely upon, because by relying on letters/phonemes there are names and sentences; therefore the Cheng weishi lun says: 'They are the support of the two.' When ancient translators translated it as 'flavor' (wei), it was because vyañjana designates four dharmas: phoneme/letter, physical form, fan, and flavor; because the word is the same, they mistakenly translated it as 'flavor'. If according to the Hīnayāna, all of these have separate real entities, their nature being solely indeterminate and solely contaminated. Now in the Mahāyāna school, these three are all nominally designated upon sounds and have no separate entity. If speaking according to what they express, they nominally pervade the three natures; if speaking according to what they rely on, they are all identical with sound. As for what is termed 'arising' (jāti), it is the phase when dharmas first become manifest. The Pañcaskandhakaśāstra says: 'In a commonality of kind, what previously did not exist now existing is the intrinsic nature of arising.' The Cheng weishi lun says: 'Arising indicates an existent dharma, because it previously was not existent.' As for what is termed 'aging' (jarā), it has the sense of difference, because the alteration of conditioned things is called aging. The Cheng weishi lun says: 'This very continuity undergoing transformation is called difference.' As for what is termed 'abiding' (sthiti), the Pañcaskandhakaśāstra says: 'It is the brief pausing of conditioned things in their arising phase.' The Cheng weishi lun and other texts say: 'Having arisen, continuing in similarity is called abiding.' As for what is termed 'impermanence' (anitya), the Pañcaskandhakaśāstra and other texts also call it 'cessation' (nirodha). Conditioned things, having arisen, are momentarily existent and then become non-existent again; unlike the unconditioned, they are not permanently existent; unlike a rabbit's horns, they are not permanently non-existent. Being existent, they are not permanently existent; being non-existent, they are not permanently non-existent; therefore conditioned dharmas are called impermanent. It is not that impermanence is established only at the phase of non-existence; it is spoken of as the characteristic of cessation to indicate this subsequent non-existence. The ten kinds below this are not established by the Hīnayāna; being subsumed as they are under the six causes and four conditions, they are therefore not mentioned among the unassociated \[dharmas\]. The Cheng weishi lun also does not explain them. As for what is termed 'continuity of flow' (pravṛtti), it refers to the cause and effect of conditioned dharmas continuing in succession without interruption. The Prakaraṇāryavācāśāstra says: 'It refers to the uninterupted nature of the succession of cause and effect of conditioned things.' As for what is termed 'fixed differentiation' (pratiniyama), from beginningless time the seeds of cause and effect are determinately distinct without any state of confusion. Therefore the Prakaraṇāryavācāśāstra says: 'It refers to the individually determinate nature of causes and effects.' As for what is termed 'correspondence' (yoga), it is the non-contradictory nature of these causes and effects from beginningless time. Therefore the Prakaraṇāryavācāśāstra says: 'The mutually conforming nature of the causes and effects of conditioned things.' As for what is termed 'velocity' (jāva), it is the nature of the causes and effects of conditioned things flowing in rapid succession. Therefore the Prakaraṇāryavācāśāstra says: 'It refers to the rapid flowing nature of conditioned things.' As for what is termed 'sequence' (anukrama), it has the sense that cause and effect do not operate simultaneously. Therefore the Prakaraṇāryavācāśāstra says: 'It refers to the one-by-one sequential nature of conditioned things.' As for what is termed 'direction' (deśa), it is the demarcation of material forms. The Prakaraṇāryavācāśāstra says: 'It refers to the demarcated nature of the sensory spheres of material forms.' The Yogācārabhūmi speaks of three: above, below, and across. As for what is termed 'time' (kāla), it has two meanings: (1) based on the force of the solar disc rising and setting, distinctions of periods of time are established and indicated; (2) based on the force of the arising and perishing of conditioned things, conventional distinctions are established and indicated. Relying on this, the Yogācārabhūmi speaks of three times: past, future, and present. As for what is termed 'number' (saṃkhyā), the Pañcaskandhakaśāstra says: 'It refers to the successive increment and measure of conditioned things.' The Prakaraṇāryavācāśāstra says: 'It refers to the individually distinct nature of one, ten, a hundred, and a thousand in conditioned things.' As for what is termed 'concord' (sāmagrī), the Pañcaskandhakaśāstra says: 'It refers to the occasion of the meeting of conditions of conditioned dharmas.' The Prakaraṇāryavācāśāstra also says: 'The nature of the meeting of conditions of conditioned things.' As for 'discord' (asāmagrī), the Pañcaskandhakaśāstra says: 'It refers to the estrangement of the cause and effect of conditioned things.' The Prakaraṇāryavācāśāstra says: 'The discordant nature of the conditions of conditioned things.' Although the non-concurrent formations discussed above have different names and numbers amounting to twenty-four, they are nominally established in summary based on eight phases, as taught in the Yogācārabhūmi, the Abhidharmasamuccaya, and other texts: (1) Establishing one kind based on the phases of increase and decrease of the wholesome and unwholesome: namely, acquisition, because this is nominally established based on the phase in which material forms, citta, and caittas of the three natures can be attained. (2) Establishing three kinds based solely on phases where the mind does not divide: namely, the two absorptions and the non-ideational vipāka, because they are nominally established due to the phase wherein the sixth and seventh consciousnesses are cut off and ceased by the seeds of loathing the mind. (3) Establishing one kind based on the phase of the duration of abiding of material forms and mind: namely, the life faculty, because it is nominally established based on the vipāka seeds causing consciousness to sustain the body during the period it abides in appropriation. (4) Establishing one kind based on the phase of similarity of material forms and mind: namely, commonality of kind, because this is nominally established based on sentient beings among the five destinies of humans, devas, and so forth being non-different according to their kind. (5) Establishing four kinds based on the phases of the flow of material forms and mind: namely, the four characteristics, because they are nominally established to indicate that conditioned dharmas originally did not exist and now exist, already existed and now do not exist, and so forth. (6) Establishing three kinds based on the phases of verbal expression of material forms and mind: namely, names, sentences, and phonemes, because these are nominally established based on vocal inflections that express and evoke dharmas with material form and mind. (7) Establishing one kind based solely on the phase of non-attainment of the mind: namely, the state of an ordinary person, because it is nominally established based on the seeds of the afflictions of view causing the mind and caittas not to attain noble dharmas. (8) Establishing ten kinds based on the phases of cause and effect of material forms and mind: namely, continuity of flow and so forth, because these are nominally established according to the phases of various aspects of the force of cause and effect. It should be understood that four kinds are established relying solely on mind, while twenty are nominally stated relying generally on material forms and mind. Due to this, they also generally exist in both ordinary and noble phases. Hence a sutra cited in the Cheng weishi lun says: 'A person achieves the wholesome and unwholesome; a noble one achieves the ten dharmas of the non-learner.' It also says: 'An ordinary person does not achieve noble dharmas; arhats do not achieve afflictions.' The words 'achieve' and 'not achieve' reveal acquisition and non-acquisition. It also speaks of 'falling into the commonality of the noble', and because the absorption of cessation is attained by noble ones, and dharmas such as cause and effect generally apply to both ordinary and noble beings. Among the five aggregates, all are subsumed under the saṃskāraskandha, because it is taught that these are all non-concurrent formations. They are also subsumed under the dharma-āyatana and dharmadhātu, because what is not subsumed by the others is subsumed here. The meanings of the remaining approaches should be reflected upon in accordance with reason. > — English (machine translation) (machine translation) - [Previous: 1.31](https://indike.org/pramana/in.bauddha.taisho.2810.1.31) - [Next: 1.33](https://indike.org/pramana/in.bauddha.taisho.2810.1.33) - [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.1.32) — English, machine translation ## Linked texts (3) - [大乘百法明門論疏](https://indike.org/pramana/in.bauddha.taisho.1837.2.34) — Classical Chinese - [大乘百法明門論解](https://indike.org/pramana/in.bauddha.taisho.1836.2.19) — Classical Chinese - [大乘百法明門論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasatadharmaprakasamukhasastra*zh-xuanzang.1.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.32](https://indike.org/pramana/in.bauddha.taisho.2810.1.32) · Pramāṇa