Chinese
大正藏第 31 册 No. 1614 大乘百法明门论 No. 1614 大乘百法明门论本事分中略录名数 天亲菩萨造 大唐三藏法师玄奘译 如世尊言。一切法无我。何等一切法。云何为无我。一切法者。略有五种。一者心法。二者心所有法。三者色法。四者心不相应行法。五者无为法。一切最胜故。与此相应故。二所现影故。三分位差别故。四所显示故。如是次第。第一心法略有八种。一眼识。二耳识。三鼻识。四舌识。五身识。六意识。七末那识。八阿赖耶识。 第二心所有法。略有五十一种。分为六位。一遍行有五。二别境有五。三善有十一。四烦恼有六。五随烦恼有二十。六不定有四。一遍行五者。一作意二触三受四想五思。二别境五者。一欲二胜解三念四定五慧。三善十一者。一信二精进。三惭四愧。五无贪六无嗔七无痴。八轻安九不放逸十行舍十一不害。四烦恼六者。一贪二嗔。三慢四无明。五疑六不正见。五随烦恼二十者。一忿二恨。三恼四覆。五诳六谄。七憍八害。九嫉十悭。十一无惭十二无愧。十三不信十四懈怠。十五放逸十六惛沈。十七掉举十八失念。十九不正知二十散乱。六不定四者。一睡眠二恶作。三寻四伺。 第三色法。略 现代汉语译本 《大乘百法明门论本事分中略录名数》 天亲菩萨造 大唐三藏法师玄奘译 如世尊所说：‘一切法无我。’什么是一切法？又如何是无我？一切法，概括起来有五种：一是心法，二是心所有法，三是色法，四是心不相应行法，五是无为法。因为一切法最为殊胜，因为与此（心法）相应，因为是二者（心和心所有法）所显现的影像，因为是三者（色法）的分位差别，因为是四者（前四法）所显示，所以按照这样的顺序排列。 第一，心法，概括起来有八种：一是眼识，二是耳识，三是鼻识，四是舌识，五是身识，六是意识，七是末那识（manas，意根），八是阿赖耶识（ālayavijñāna，藏识）。 第二，心所有法，概括起来有五十一种，分为六个类别：一是遍行有五种，二是别境有五种，三是善有十一种，四是烦恼有六种，五是随烦恼有二十种，六是不定有四种。 遍行五种是：一、作意，二、触，三、受，四、想，五、思。 别境五种是：一、欲，二、胜解，三、念，四、定，五、慧。 善十一种是：一、信，二、精进，三、惭，四、愧，五、无贪，六、无嗔，七、无痴，八、轻安，九、不放逸，十、行舍，十一、不害。 烦恼六种是：一、贪，二、嗔，三、慢，四、无明，五、疑，六、不正见。 随烦恼二十种是：一、忿，二、恨，三、恼，四、覆，五、诳，六、谄，七、憍，八、害，九、嫉，十、悭，十一、无惭，十二、无愧，十三、不信，十四、懈怠，十五、放逸，十六、惛沈，十七、掉举，十八、失念，十九、不正知，二十、散乱。 不定四种是：一、睡眠，二、恶作，三、寻，四、伺。 第三，色法，略
English
English version 《Treatise on the Door to Understanding the Hundred Dharmas of Mahayana, Abridged Record of Names from the Section on the Subject Matter》 By Bodhisattva Vasubandhu (Tianqin Pusa) Translated by the Tang Dynasty Tripiṭaka Master Xuanzang As the World Honored One said: 'All dharmas are without self.' What are all dharmas? And how are they without self? All dharmas, briefly, are of five kinds: first, mind (citta); second, mental factors (caittas); third, form (rūpa); fourth, formations not associated with mind (citta-viprayukta-saṃskāras); and fifth, unconditioned dharmas (asaṃskṛta-dharmas). They are in this order because all dharmas are the most supreme, because they are associated with this (mind), because they are the manifested images of the two (mind and mental factors), because they are the distinctions of the three (form), and because they are what the four (the previous four dharmas) reveal. First, mind, briefly, is of eight kinds: first, eye-consciousness (cakṣur-vijñāna); second, ear-consciousness (śrotra-vijñāna); third, nose-consciousness (ghrāṇa-vijñāna); fourth, tongue-consciousness (jihvā-vijñāna); fifth, body-consciousness (kāya-vijñāna); sixth, mind-consciousness (mano-vijñāna); seventh, manas (manas, the thinking faculty); and eighth, ālayavijñāna (ālayavijñāna, storehouse consciousness). Second, mental factors, briefly, are of fifty-one kinds, divided into six categories: first, pervasive (sarvatraga) are five; second, object-specific (viniyata) are five; third, wholesome (kuśala) are eleven; fourth, afflictions (kleśa) are six; fifth, secondary afflictions (upakleśa) are twenty; and sixth, indeterminate (aniyata) are four. The five pervasive mental factors are: first, attention (manasikara); second, contact (sparśa); third, feeling (vedanā); fourth, perception (saṃjñā); and fifth, volition (cetanā). The five object-specific mental factors are: first, desire (chanda); second, conviction (adhimokṣa); third, mindfulness (smṛti); fourth, concentration (samādhi); and fifth, wisdom (prajñā). The eleven wholesome mental factors are: first, faith (śraddhā); second, diligence (vīrya); third, shame (hrī); fourth, embarrassment (apatrāpya); fifth, non-greed (alobha); sixth, non-hatred (adveṣa); seventh, non-delusion (amoha); eighth, pliancy (praśrabdhi); ninth, non-negligence (apramāda); tenth, equanimity (upekṣā); and eleventh, non-harming (avihiṃsā). The six afflictions are: first, greed (rāga); second, hatred (dveṣa); third, pride (māna); fourth, ignorance (avidyā); fifth, doubt (vicikitsā); and sixth, wrong view (mithyā-dṛṣṭi). The twenty secondary afflictions are: first, anger (krodha); second, resentment (upanāha); third, vexation (pradāśa); fourth, concealment (mrakṣa); fifth, deceit (śāṭhya); sixth, flattery (māyā); seventh, arrogance (mada); eighth, harm (vihiṃsā); ninth, jealousy (īrṣyā); tenth, stinginess (mātsarya); eleventh, shamelessness (āhrīkya); twelfth, lack of embarrassment (anapatrāpya); thirteenth, lack of faith (āśraddhya); fourteenth, laziness (kausīdya); fifteenth, negligence (styāna); sixteenth, torpor (middha); seventeenth, excitement (auddhatya); eighteenth, forgetfulness (muṣitasmṛtita); nineteenth, non-introspection (asaṃprajanya); and twentieth, distraction (vikṣepa). The four indeterminate mental factors are: first, sleep (styāna); second, regret (kaukṛtya); third, investigation (vitarka); and fourth, analysis (vicāra). Third, form, briefly, --------------------------------------------------------------------------------
Chinese
有十一种。一眼二耳三鼻四舌五身。六色七声八香九味十触。十一法处所摄色。 第四心不相应行法。略有二十四种。一得二命根。三众同分。四异生性。五无想定。六灭尽定。七无想报。八名身九句身十文身。十一生十二老。十三住十四无常。十五流转。十六定异。十七相应。十八势速。十九次第。二十方。二十一时。二十二数。二十三和合性。二十四不和合性。 第五无为法者。略有六种。一虚空无为。二择灭无为。三非择灭无为。四不动灭无为。五想受灭无为。六真如无为。 言无我者。略有二种。一补特伽罗无我。二法无我。 大乘百法明门论 现代汉语译本： 有十一种。一眼（眼睛），二耳（耳朵），三鼻（鼻子），四舌（舌头），五身（身体）。六色（颜色），七声（声音），八香（气味），九味（味道），十触（触觉）。十一法处所摄色（法处所包含的色法）。 第四，心不相应行法，略有二十四种。一得（获得），二命根（生命力），三众同分（众生的共性），四异生性（凡夫的性质），五无想定（没有念想的禅定），六灭尽定（灭尽一切感受和念想的禅定），七无想报（无想天的果报），八名身（名称的集合），九句身（语句的集合），十文身（文字的集合），十一生（出生），十二老（衰老），十三住（住留），十四无常（变化无常），十五流转（流转轮回），十六定异（性质的确定和差异），十七相应（相互关联），十八势速（力量迅速），十九次第（有顺序），二十方（方向），二十一时（时间），二十二数（数量），二十三和合性（聚合的性质），二十四不和合性（不聚合的性质）。 第五，无为法者，略有六种。一虚空无为（虚空的无为），二择灭无为（通过智慧选择而证得的寂灭），三非择灭无为（非通过智慧选择而自然证得的寂灭），四不动灭无为（不动定的寂灭），五想受灭无为（灭尽念想和感受的寂灭），六真如无为（真如的无为）。 言无我者，略有二种。一补特伽罗无我（人无我，即没有独立的、永恒不变的个体），二法无我（法无我，即一切事物没有独立的、永恒不变的自性）。 《大乘百法明门论》
English
English version: There are eleven types. One, eye (vision). Two, ear (hearing). Three, nose (smell). Four, tongue (taste). Five, body (touch). Six, color (rupa). Seven, sound (shabda). Eight, smell (gandha). Nine, taste (rasa). Ten, touch (sprashtavya). Eleven, the color embraced by the 'dharma-sphere' (dharmadhatu-samgraha-rupa). Fourth, 'mind-non-associated formations' (citta-viprayukta-samskara-dharmas), briefly, there are twenty-four types. One, attainment (prapti). Two, life-force (jivitendriya). Three, commonality of beings (nikaya-sabhaga). Four, characteristic of ordinary beings (prthag-janatva). Five, 'cessation of perception' (asamjni-samapatti). Six, 'cessation of feeling and perception' (nirodha-samapatti). Seven, 'unconscious realm' (asamjni-bhava). Eight, collection of names (nama-kaya). Nine, collection of phrases (pada-kaya). Ten, collection of letters (vyanjana-kaya). Eleven, birth (jati). Twelve, aging (jara). Thirteen, duration (sthiti). Fourteen, impermanence (anitya). Fifteen, flowing (samplava). Sixteen, fixed difference (visamstha). Seventeen, association (sambhava). Eighteen, swiftness (java). Nineteen, sequence (anupurvi). Twenty, direction (desa). Twenty-one, time (kala). Twenty-two, number (samkhya). Twenty-three, aggregation (samagri). Twenty-four, non-aggregation (visamagri). Fifth, 'unconditioned dharmas' (asamskrta-dharmas), briefly, there are six types. One, 'unconditioned space' (akasa-asamskrta). Two, 'unconditioned cessation through discrimination' (pratisamkhya-nirodha-asamskrta). Three, 'unconditioned cessation not through discrimination' (apratisamkhya-nirodha-asamskrta). Four, 'unconditioned cessation of immovability' (aninejya-nirodha-asamskrta). Five, 'unconditioned cessation of perception and feeling' (samjna-vedayita-nirodha-asamskrta). Six, 'unconditioned suchness' (tathata-asamskrta). Speaking of 'no-self' (anatman), briefly, there are two types. One, 'no-self of the individual' (pudgala-anatman), Two, 'no-self of phenomena' (dharma-anatman). Treatise on the Door of Understanding the Hundred Dharmas of the Mahayana (Mahayana-sata-dharma-prakasa-mukha-sastra) --------------------------------------------------------------------------------