大乘百法明門論開宗義決 1.65

1.65

然諸無為所知性故等者。此立無為不離心等有二比量。第一量云。然諸無為不應執為離色心等實無為性。宗也。所知性故者。因也。謂即無為是心智等所知性故。如色心等者。喻也。謂此色法是心所知。心心所法亦是所知。意識能知一切心故。總合並云。色心心所是所知。不可執為離心等。無為既是所知性。如何執離於色心。第二量云。然諸無為不應執為離色心等實無為性。宗也。是色心等所顯性故。因也。如色心等者。喻也。所言色心所顯自性者。此中所顯有其四義。一以色顯色。如燈照物等。二以心顯心。如他心智等。三以色顯心。以聲說心等。四以心顯色。如心緣色等。然三無為一一皆是色心所顯。故佛地云。五蘊無處以顯虛空。斷有漏蘊以顯擇滅。諸蘊不生顯非擇滅。是故無為是色心等所顯性也。總結並云。心等皆是所顯性。非是離心實無為。無為亦是所顯性。寧離心等有無為。

Regarding 'However, because unconditioned dharmas have the nature of being objects of knowledge', and so forth: here two inferences are established to show that unconditioned dharmas are not separate from mind and the rest. The first inference states: The thesis is: 'However, unconditioned dharmas should not be clung to as real unconditioned natures separate from form, mind, and the rest.' The reason is: 'Because they have the nature of being objects of knowledge'—meaning that unconditioned dharmas have the nature of being known by the mind, wisdom, and so forth. The example is: 'Like form, mind, and so forth'—meaning that this dharma of form is an object of knowledge for the mind, and mind and mental dharmas are also objects of knowledge, since the mental consciousness can know all minds. Synthesizing and combining them, it states: 'Form, mind, and mental factors are objects of knowledge, and cannot be clung to as separate from mind and the rest; since unconditioned dharmas have the nature of being objects of knowledge, how could one cling to them as separate from form and mind?' The second inference states: The thesis is: 'However, unconditioned dharmas should not be clung to as real unconditioned natures separate from form, mind, and the rest.' The reason is: 'Because they have the nature of being manifested by form, mind, and the rest.' The example is: 'Like form, mind, and so forth.' As for the statement 'nature manifested by form and mind', 'manifested' here has four meanings: first, manifesting form by means of form, like a lamp illuminating an object, and so forth; second, manifesting mind by means of mind, like the cognition of others' minds, and so forth; third, manifesting mind by means of form, like expressing the mind by means of sound, and so forth; fourth, manifesting form by means of mind, like the mind taking form as an object, and so forth. The three unconditioned dharmas are each manifested by form and mind. Thus the Buddhabhūmi says: 'Space is manifested by the absence of the five aggregates; analytical cessation is manifested by the severance of the defiled aggregates; non-analytical cessation is manifested by the non-arising of the aggregates.' Therefore, unconditioned dharmas have the nature of being manifested by form, mind, and the rest. In summary, it states: 'Mind and the rest all have the nature of being manifested, and are not real unconditioned dharmas separate from the mind; unconditioned dharmas also have the nature of being manifested, so how could there be unconditioned dharmas separate from mind and the rest?'