[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決](https://indike.org/pramana/in.bauddha.taisho.2812) › 1.121 # 大乘百法明門論開宗義決 1.121 大乘百法明門論開宗義決 1.121 - **Language:** Classical Chinese ### [1.121](https://indike.org/pramana/in.bauddha.taisho.2812.1.121) 應知即是二十二根等者瑜伽論九十八云。略由六處增上義故。當知建立二十二根。何等為六。一能取境界增上義故。二繼嗣家族增上義故。三活命因緣各別事業加行士用增上義故。四受用先世諸業所作愛不愛果及造新業增上義故。五趣向世間離欲增上義故。六趣向出世間離欲增上義故。當知此中眼根最初。意根為後。如是六根於取境界有增上義。男女二根於能繼嗣家族子孫有增上義。命根一種於受命者活命因緣各別事業加行士用有增上義。樂最為初。捨為其後。如是五根於其受用先業所作愛果及造新業有增上義。信為最初。慧為其後。如是五根於趣向世間離欲有增上義。未知當知已知具知三無漏根於能趣向出世間離欲最極究竟有增上義。一切世間所現見義其唯此量。當知是義能究竟者。無出於此二十二根故。一切根二十二攝。故為頌曰。眼耳鼻舌身。男女并命意。苦樂憂喜捨。信進念定慧。未當已具知。是名二十二。前五色根以本識等所變眼等淨色為性。男女二根身根所攝。故即以彼少分為性。命根但依本識親種分位假立非別有性。意根總以行識為性。五受根如應各自受為性。信等五根即以信進及淨念等而為自性。未知當知根以資糧加行見道之中許後剎那於此三位信等五根意喜樂捨為此根性。始從見道最後剎那修道乃至金剛喻定所有信等無漏九根。皆是已知根性。諸無學位無漏九根。一切皆是具知根性。 > Regarding '\[One\] should know that these are just the twenty-two faculties,' and so forth: the Yogācāra-bhūmi, chapter 98, states: 'It should be known that the twenty-two faculties are established briefly on the basis of six aspects of predominance. What are the six? First, predominance in grasping sensory objects. Second, predominance in continuing the lineage of the clan. Third, predominance in the causes and conditions of sustaining life and in the application of human effort for distinct undertakings. Fourth, predominance in experiencing the desirable and undesirable fruits produced by the various karmas of previous lives, and in creating new karma. Fifth, predominance in advancing toward mundane detachment. Sixth, predominance in advancing toward supramundane detachment. Herein, it should be known that the eye faculty is the first and the mental faculty is the last; these six faculties have predominance in grasping sensory objects. The two faculties of male and female have predominance in continuing the lineage and progeny of the clan. The single life faculty has predominance in the causes and conditions of sustaining life and in the application of human effort for distinct undertakings for one who receives life. Pleasure is the very first and equanimity is the last; these five faculties have predominance in experiencing the desirable fruits produced by prior karma and in creating new karma. Faith is the first and wisdom is the last; these five faculties have predominance in advancing toward mundane detachment. The three uncontaminated faculties—the faculty of \[learning\] what is not yet known, the faculty of having known, and the faculty of one who has fully known—have predominance in advancing toward supramundane detachment most supremely and definitively. The realities evident to the entire world are only of this measure. It should be known that in definitively accomplishing these matters, nothing goes beyond these twenty-two faculties; therefore, all faculties are subsumed under twenty-two.' Thus the verse says: 'Eye, ear, nose, tongue, body, / Male, female, life, and mind; / Pain, pleasure, grief, joy, equanimity; / Faith, vigor, mindfulness, concentration, wisdom; / Not yet known, having known, fully known: / These are named the twenty-two.' The first five physical faculties take the subtle form of the eye and so on transformed by the mūlavijñāna and so forth as their intrinsic nature. The two faculties of male and female are subsumed under the body faculty, and thus take a minor portion of it as their intrinsic nature. The life faculty is merely nominally designated according to the status of the direct seeds of the mūlavijñāna and lacks a distinct intrinsic nature. The mental faculty generally takes active consciousness as its intrinsic nature. The five feeling faculties, as appropriate, each take their respective feelings as their intrinsic nature. The five faculties of faith and so forth take faith, vigor, pure mindfulness, and so forth as their self-nature. The faculty of \[learning\] what is not yet known takes the five faculties of faith and so forth, mind, joy, pleasure, and equanimity in these three stages—namely, during the \[stages of\] provisions, application, and seeing the path, where the later moments are admitted—as the intrinsic nature of this faculty. From the very last moment of the path of seeing, through the path of cultivation, up to the vajropama-samādhi, all the nine uncontaminated faculties of faith and so forth are the intrinsic nature of the faculty of having known. The nine uncontaminated faculties of all stages of non-learning are, without exception, the intrinsic nature of the faculty of one who has fully known. > — English (machine translation) (machine translation) - [Previous: 1.120](https://indike.org/pramana/in.bauddha.taisho.2812.1.120) - [Next: 1.122](https://indike.org/pramana/in.bauddha.taisho.2812.1.122) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2812.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2812~en-mt.1.121) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2812.1.121](https://indike.org/pramana/in.bauddha.taisho.2812.1.121) · Pramāṇa