大乘百法明門論開宗義記 1.16

1.16

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.