[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) › 1.36 # 大乘百法明門論開宗義記 1.36 大乘百法明門論開宗義記 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.2810.1.36) 論。一者補特伽羅無我二者法無我。開曰。此依數辨列也。此二無我唯識具明。略引唯識論文以釋。然無我者對我相立。由所執我有二種相故。說無我有此二名故。應先辨二種我相。補特伽羅此譯有二。若隨俗譯名之為人。隨經典翻名數取趣。故新舊譯有此二殊。法者即是軌持之義。我者乃是主宰為名。自在割斷名為主宰。外道或執一切諸法有別實。我是能作者。即是補特伽羅我相。凡夫或執色等諸蘊皆有自性。是能生等。即是此中法我相也。今佛法中顯我相無。是故此中顯二無我。若離諸法有別實我。應一切法皆實常住。如能作者無變滅故。故瑜伽云。謂離一切緣生行外別有實我不可得故。若即諸法名為我者。即一切法亦非無常。以是自在實我相故。故瑜伽云。謂即一切緣生諸行性非實我是無常故。而此人法二無我義。廣如俱舍唯識等說。此中人法皆稱無我。即對人法皆我相論。而唯識中我與法別。我種種相為有情命者等。法種種相為蘊處界等。此依實義。彼約相增。以主宰義約人增故。偏就有情顯其我相。故二空理我法又殊。若執實有自在常住。則一切法我義亦通。是故無我通於人法。若爾何故有其二執。依斯聖教說我相耶。答。依妄熏習假施設說。謂諸有情無始虛妄執實有我熏習力故。諸識生時變似我相。此二我相雖在內識。而由分別似外境生。如幻夢者。幻夢力故心似種種外境相現。緣此執為實有我相。此二我相各有二種。一者俱生。二者分別。俱生我執無始時來虛妄熏習內因力故。恒與身俱。不待邪教及邪分別任運而起。故名俱生。此復二種。一常相續。在第七識緣第八識起自心相執為實我。二有間斷。在第六識緣識所變五取蘊相。或總或別起自心相執為實我。此二我執細故難斷。後修道中數數修習。二勝空觀方能除滅分別我執。亦由現在外緣力故非與身俱。要待邪教及邪分別然後方起故名分別。唯在第六意識中有。此亦二種。一緣邪教所說蘊相起自心相。分別計度執為實我。二緣邪教所說有我自性等相起自心相。分別計度執為實我。此二我執麁故易斷。入初地時觀一切法。二空真如即能除滅。如是所說二種我相。自心外法或有或無。自心內法一切皆有。是故二執皆緣自心所現似法執為我相。若離自心實不可得。故人及法皆無我焉。人法二我義乃無邊。恐文繁廣就略而述。樂博聞者尋廣論文。 > The Treatise: "1. pudgalanairātmya; 2. dharmanairātmya." The commentary says: This differentiates and lists them according to the number. These two kinds of anātman are fully explained in the Vijñaptimātratāsiddhi; I briefly cite the text of the Vijñaptimātratāsiddhi to explain them. Now, "anātman" (no-self) is established in opposition to the marks of a self. Because the self that is grasped has two kinds of marks, the absence of a self is spoken of with these two names. Therefore, one should first distinguish the two kinds of marks of a self. Pudgala has two translations here: if translated according to worldly convention, it is called "person" (ren); if translated according to the scriptures, it is called "one who repeatedly takes destinations \[of rebirth\]" (shuququ). Hence the new and old translations have these two distinctions. "Dharma" means to uphold \[its own nature\] and provide a model \[for cognition\]. "Self" (ātman) takes being a master and controller as its designation. Free agency and decisive governance are called "master and controller". External paths sometimes grasp that apart from all dharmas there is a distinct real self that is an agent: this is the mark of a pudgala-self. Ordinary worldlings sometimes grasp that the aggregates of form and so on all possess an intrinsic nature and are productive agents and so forth: this is the mark of a dharma-self here. Now, within the Buddha's teaching, the marks of a self are shown to be nonexistent; therefore, two kinds of anātman are demonstrated here. If apart from all dharmas there were a distinct real self, then all dharmas should be real and permanent, because like the agent they would have no change or destruction. Hence the Yogācārabhūmi says: "Because a real self distinct from all conditioned formations arising from conditions cannot be found." If it is said that all dharmas themselves are the self, then all dharmas would also not be impermanent, because they would have the mark of an autonomous, real self. Hence the Yogācārabhūmi says: "Because the nature of all conditioned formations arising from conditions is not a real self, being impermanent." The meanings of these two—the anātman of persons and of dharmas—are explained at length in the Abhidharmakośa, Vijñaptimātratāsiddhi, and elsewhere. Here, both person and dharma are called "anātman"; thus both are discussed in opposition to marks of a self. In the Vijñaptimātratāsiddhi, however, self and dharma are distinguished: the various marks of a self are sentient being, living soul, and so forth; the various marks of a dharma are aggregates, sense bases, elements, and so forth. This is based on actual meaning, whereas that text is based on the predominance of the mark. Because the meaning of "master and controller" is predominant with respect to persons, it demonstrates the mark of a self exclusively in reference to sentient beings. Therefore, in the principle of the two emptinesses, self and dharma are also distinct. If one grasps that there is something really existent, autonomous, and permanent, then the meaning of "self" also applies throughout all dharmas. Therefore, anātman applies equally to persons and dharmas. If so, why are there these two graspings, based on which the sacred teachings explain the marks of a self? Answer: They are spoken of as conceptual designations based on false perfuming. That is to say, through the force of the perfuming of beginningless false grasping of a real self by sentient beings, when the consciousnesses arise, they manifest into the semblance of marks of a self. Although these two marks of a self exist within internal consciousness, due to conceptual differentiation they arise seeming to be external objects. Just as with one who is under an illusion or dreaming: due to the power of the illusion or dream, the mind appears in the semblance of various external objects, and focusing on these, grasps them as really existent marks of a self. Each of these two marks of a self has two types: 1. innate (sahaja); 2. intellectually formed (parikalpita). Innate ātmagrāha, through the internal causal power of beginningless false perfuming, is always coexistent with the body. Not depending on false teachings or false conceptual differentiations, it arises spontaneously; hence it is called "innate". This again has two kinds: 1. Constant and continuous: occurring in the seventh consciousness, taking the eighth consciousness as its object, it produces an aspect of its own mind and grasps it as a real self. 2. Intermittent: occurring in the sixth consciousness, taking the images of the five grasping aggregates manifested by consciousness as its object, either collectively or individually, it produces an aspect of its own mind and grasps it as a real self. These two \[forms of innate\] ātmagrāha are subtle and therefore difficult to sever. Later, in the path of cultivation (bhāvanāmārga), one must repeatedly cultivate the two superior contemplations of emptiness to eliminate them. Intellectually formed ātmagrāha also occurs through the power of present external conditions and is not coexistent with the body; it must depend on false teachings and false conceptual differentiations before it can arise, and hence it is called "intellectually formed". It exists only in the sixth mental consciousness. This also has two kinds: 1. Taking as its object the marks of the aggregates taught by false teachings, it produces an aspect of its own mind, and through conceptual discrimination grasps it as a real self. 2. Taking as its object the marks of a self having an intrinsic nature and so forth taught by false teachings, it produces an aspect of its own mind, and through conceptual discrimination grasps it as a real self. These two \[forms of intellectually formed\] ātmagrāha are coarse and therefore easy to sever; upon entering the first bhūmi, when one contemplates all dharmas and the tathatā of the two emptinesses, one can eliminate them. As for the two marks of a self described in this way: dharmas external to one's own mind may or may not exist, but dharmas internal to one's own mind all exist. Therefore, both graspings take as their object the semblance of dharmas manifested by one's own mind, grasping them as the mark of a self. Apart from one's own mind, \[a self\] cannot be found in reality. Hence both persons and dharmas are without self. The meanings of the two selves of person and dharma are limitless. Fearing an overly extensive text, I have stated them concisely. Those who delight in broad learning should seek out the extensive treatises. > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.2810.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.2810.1.37) - [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.1.36) — English, machine translation ## Linked texts (2) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.65.11) — Classical Chinese - [大乘百法明門論開宗義決](https://indike.org/pramana/in.bauddha.taisho.2812.1.255) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.36](https://indike.org/pramana/in.bauddha.taisho.2810.1.36) · Pramāṇa