T85n2806_攝大乘論抄
大正藏第 85 冊 No. 2806 攝大乘論抄
No. 2806
攝大乘論抄
乃是大乘之副軸。建正法之勝幢。破異部于當時。□邪正於末代轉梵輪于像季。續千載之餘風。致令羊鹿之輪息駕□□之輪更開論其興也。乃于佛涅槃后千一百餘年。但以去聖時□□法襄未。群邪映路僻執交途。遂令唯識之理潛隱不通。時有四□菩薩出現於世。號曰阿僧伽。此云無著。亦名無礙。其人內潛□□□法性之際。外應群機而助興法雨。集二王之勝相。錄三性之法印。欲□生及□情于唯識悟非安之實諦。遂依傍大宗製造斯論矣。然菩薩次弟婆藪槃豆。此曰天親。其人如理之智內融。如量之解秀髮。□□□嗟本論辭義淵玄恐後代眾生抱迷不悟。遂即披尋決定要製造釋論以解本文。於是破二乘以歸一戴。摧異見已同會一心。唯識之道遂爾再通。無性之理于茲重顯也。
第二次明藏攝分齊者。然顯理□□□乃有塵沙。今且據要而論。對所詮三故教則為三。約所為二故教則為二。言其三者。一曰修多羅。此云綖亦名經。以綖能貫花。經能持緯義用相似。但以此方重於經名不貴綖稱。是以翻譯家逐其所重故。廢綖名存於經目。譬聖人言教能貫穿法相使不差失 令法久住與經綖相似。從譬立名。即詮定
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2806 攝大乘論抄
No. 2806
攝大乘論抄
乃是大乘的副軸，建立正法的殊勝旗幟。在當時破斥其他部派，在末法時代辨別邪正，于像法時期轉動梵輪，延續千載的遺風，使得羊鹿之輪止息，□□之輪重新開啟。論其興起，乃是在佛陀涅槃后一千一百多年。當時去聖時□□法衰，各種邪說充斥道路，偏頗的執見交織。於是使得唯識的道理潛藏隱沒，不為人所通達。當時有四□菩薩出現在世間，名為阿僧伽（Asanga，無著），也名無礙。此人在內在潛心□□□法性之際，外在應和各種根機而幫助弘揚佛法，聚集二王的殊勝相，記錄三性的法印，想要使眾生及□情于唯識，領悟非安的真實諦理，於是依傍大宗製造了這部論典。然後菩薩次第是婆藪槃豆（Vasubandhu，天親），此人如理的智慧在內心融會貫通，如量的理解秀髮。□□□感嘆本論辭義淵深玄妙，恐怕後代眾生抱持迷惑不能領悟，於是就披閱尋究，決定要製造釋論來解釋本文。於是破斥二乘而歸於一乘，摧毀異見而共同會歸一心。唯識的道理於是再次通達，無性的道理在這裡重新顯現。
第二次說明藏攝分齊，然而顯現道理□□□乃有塵沙之多。現在且根據要點來論述。針對所詮釋的三種內容，所以教義分為三種。約所為的兩種對象，所以教義分為兩種。說到這三種，一是修多羅（Sutra），此云綖，也名經。因為綖能貫穿花朵，經能持緯，義用相似。但是此方重視經名而不看重綖稱。因此翻譯家遵循其所重視的，所以廢棄綖名而保留經目。譬如聖人的言教能夠貫穿法相，使之不差錯遺失，使佛法長久住世，與經綖相似。從譬喻而立名。即詮釋定
【English Translation】 English version T85 No. 2806 Śe Dà Chéng Lùn Chāo (She Dasheng Lun Chao, Commentary on the Compendium of Mahayana)
No. 2806
Śe Dà Chéng Lùn Chāo (Commentary on the Compendium of Mahayana)
It is the secondary axis of Mahayana, establishing the supreme banner of the Right Dharma. It refutes other schools at that time, distinguishes between right and wrong in the degenerate age, turns the Brahma wheel in the Dharma-resemblance age, continues the remaining style of a thousand years, causing the wheel of sheep and deer to cease, and the wheel of □□ to reopen. Speaking of its rise, it was more than 1,100 years after the Nirvana of the Buddha. At that time, the Dharma declined after the departure of the Sage, various heresies filled the road, and biased views intertwined. Thus, the principle of Consciousness-only was hidden and not understood. At that time, four □ Bodhisattvas appeared in the world, named Asanga (無著, Impeccable), also named Wuai (無礙, Unobstructed). This person, while inwardly immersing himself in the □□□ Dharma-nature, outwardly responded to various capacities and helped promote the Dharma rain, gathering the supreme aspects of the two kings, recording the Dharma seal of the three natures, wanting to make sentient beings and □ emotions in Consciousness-only, realize the true truth of non-peace, and thus relied on the great sect to create this treatise. Then the Bodhisattva in order is Vasubandhu (婆藪槃豆, Heavenly Kin), this person's wisdom of reasoning is integrated in the heart, and the understanding of quantity is outstanding. □□□ lamented that the words and meanings of this treatise are profound and mysterious, fearing that future generations of sentient beings would be confused and unable to understand, so he read and studied it, and decided to create a commentary to explain the text. Thus, he refuted the Two Vehicles and returned to the One Vehicle, destroyed heretical views and jointly converged on one mind. The path of Consciousness-only was thus re-opened, and the principle of No-self was re-manifested here.
The second explanation of the collection and division of the treasury, however, the manifestation of principles □□□ is as numerous as dust and sand. Now, let's discuss it according to the essentials. In response to the three contents to be explained, the teachings are divided into three types. According to the two types of objects to be made, the teachings are divided into two types. Speaking of these three types, the first is Sutra (修多羅), which is called 綖 (Yan, thread), also named 經 (Jing, scripture). Because the thread can string flowers, and the scripture can hold the weft, the meaning and function are similar. However, this place values the name of scripture and does not value the name of thread. Therefore, the translators followed what they valued, so they abandoned the name of thread and retained the title of scripture. For example, the teachings of the sages can penetrate the Dharma characteristics, so that they are not mistaken or lost, and that the Buddha-dharma may abide in the world for a long time, similar to the scripture thread. The name is established from the metaphor. That is, to explain and define.
教也 者毗那耶。此云滅。以身口意惡□燒行者義同火然。戒能滅之故稱滅。此從功能彰目 教從所詮亦名為滅。即詮戒行教也 三者阿毗達磨。此云無比法亦云對法。欲破煩惱□分別法相。無分別慧最為殊勝。更無有法能比此者故曰無比法。此從無他得名。教從所詮亦名無比法。此即詮慧教。若名對法者。即阿毗是能對智。達磨是所對法。即從境用立名。此後二藏皆從所詮得名也。問。若然者。何故下釋論云。為說三種修學別立修多羅。為成依戒依心學故立毗那耶。以此文驗。應修多羅詮三行。毗那耶詮二行也 答。有二義。一相成門。以三學行互相助成。能詮之教亦有兼正。此文即是兼詮助□故云說三。成二宗意為成詮定戒也。為別本末故阿毗達磨不論□□理。理實通有也。二克性門。修多羅中雖說戒慧。自屬毗那耶阿毗達磨。阿毗達磨中雖說心戒。自屬餘二藏亦爾。毗婆沙中亦作此二釋也。此論即是阿毗達磨藏攝 對所為機二者。以根有利鈍之殊。於法則有淺深之異。□聲聞鈍根約分別性立於三藏。為成聲聞行法故。判為聲聞藏。由聲聞所立十一種色。十四不相應四十七心心法。及三無為。此七十五法悉是事法故屬分別性也。對菩薩利根通約分別依他真實性立於三藏。為成菩薩行法故。判為菩薩藏。問。經云。
【現代漢語翻譯】 現代漢語譯本 教，即是毗那耶（Vinaya，戒律）。此譯為『滅』，意為以身、口、意所造的惡業，如同火焰般焚燒行者。戒律能夠熄滅這些惡業，因此稱為『滅』。這是從戒律的功能來命名的。教法從其所詮釋的內容來看，也可以稱為『滅』，即詮釋戒行的教法。 三者，阿毗達磨（Abhidharma，論藏）。此譯為『無比法』，也譯為『對法』。爲了破除煩惱，分別法相，無分別的智慧最為殊勝，沒有其他法能夠與此相比，所以稱為『無比法』。這是從其獨一無二的特性來命名的。教法從其所詮釋的內容來看，也可以稱為『無比法』，即詮釋智慧的教法。如果稱為『對法』，那麼『阿毗』是能對之智，『達磨』是所對之法，即從境和作用來立名。這后兩個藏都是從所詮釋的內容來命名的。 問：如果這樣，為什麼下面的解釋說：爲了說明三種修學，特別設立修多羅（Sutra，經藏）；爲了成就依戒、依心之學，設立毗那耶（Vinaya，戒律）？按照這段文字來看，應該是修多羅詮釋三種修行，毗那耶詮釋兩種修行。 答：有兩種解釋。一是相成之門，因為三種學行互相幫助成就，能詮釋的教法也有兼顧和主要的區別。這段文字就是兼顧詮釋輔助的部分，所以說『說三』，成就兩種修行，意在成就定戒。爲了區分本末，阿毗達磨（Abhidharma，論藏）不討論……道理，但實際上是普遍存在的。二是克性之門，修多羅（Sutra，經藏）中雖然說了戒和慧，但它們分別屬於毗那耶（Vinaya，戒律）和阿毗達磨（Abhidharma，論藏）。阿毗達磨（Abhidharma，論藏）中雖然說了心和戒，但它們分別屬於其他兩個藏，其他藏也是如此。《毗婆沙論》中也作了這兩種解釋。此論就是阿毗達磨藏所攝。 對所為之機，二者，因為根器有利鈍的差別，對於法則有深淺的不同。對於聲聞鈍根，根據分別性設立三藏，爲了成就聲聞的修行方法，判為聲聞藏。由於聲聞所立的十一種色法，十四種不相應行法，四十七種心和心法，以及三種無為法，這七十五法都是事法，所以屬於分別性。對於菩薩利根，普遍根據分別性、依他性、真實性設立三藏，爲了成就菩薩的修行方法，判為菩薩藏。 問：經中說：
【English Translation】 English version 『Teaching』 is Vinaya (discipline). It is translated as 『extinction,』 meaning that the evil deeds of body, speech, and mind are like flames burning the practitioner. The precepts can extinguish these evil deeds, so it is called 『extinction.』 This is named from the function of the precepts. The teaching, from the content it explains, can also be called 『extinction,』 which is the teaching that explains precepts and conduct. Thirdly, Abhidharma (treatise collection). It is translated as 『unparalleled Dharma』 or 『counter-Dharma.』 In order to break through afflictions and distinguish the characteristics of dharmas, non-discriminating wisdom is the most supreme. There is no other Dharma that can compare to it, so it is called 『unparalleled Dharma.』 This is named from its unique characteristic. The teaching, from the content it explains, can also be called 『unparalleled Dharma,』 which is the teaching that explains wisdom. If it is called 『counter-Dharma,』 then 『Abhi』 is the wisdom that counters, and 『Dharma』 is the Dharma that is countered, which is named from the object and function. These last two collections are named from the content they explain. Question: If so, why does the explanation below say: To explain the three studies, Sutra (scripture collection) is specially established; to achieve the study based on precepts and mind, Vinaya (discipline) is established? According to this passage, Sutra should explain the three practices, and Vinaya should explain the two practices. Answer: There are two explanations. First, the door of mutual accomplishment, because the three studies mutually help each other to achieve, and the teaching that can explain also has differences between comprehensive and main. This passage is a comprehensive explanation of the auxiliary part, so it says 『explains three,』 achieving the two practices, intending to achieve fixed precepts. In order to distinguish the root and branch, Abhidharma (treatise collection) does not discuss... the principle, but it actually exists universally. Second, the door of specific nature, although Sutra (scripture collection) speaks of precepts and wisdom, they respectively belong to Vinaya (discipline) and Abhidharma (treatise collection). Although Abhidharma (treatise collection) speaks of mind and precepts, they respectively belong to the other two collections, and so on for the other collections. The Vibhasha also makes these two explanations. This treatise is included in the Abhidharma collection. Regarding the capacity of those to be taught, secondly, because there are differences in the sharpness and dullness of faculties, there are differences in the depth and shallowness of the Dharma. For the dull faculties of the Shravakas, the three collections are established according to the discriminating nature. In order to achieve the practice methods of the Shravakas, it is judged as the Shravaka collection. Because the eleven types of form dharmas, fourteen types of non-corresponding activities, forty-seven types of mind and mental factors, and three types of unconditioned dharmas established by the Shravakas, these seventy-five dharmas are all factual dharmas, so they belong to the discriminating nature. For the sharp faculties of the Bodhisattvas, the three collections are generally established according to the discriminating nature, dependent nature, and true nature. In order to achieve the practice methods of the Bodhisattvas, it is judged as the Bodhisattva collection. Question: The Sutra says:
為諸緣覺說因緣觀法。即緣覺亦有教。何故不立藏。答。依普曜經。三乘教即立三藏。今依此論及地持論。所以不立緣覺藏者。以似佛為說因緣觀者。即是似聞他音而得悟道。與聲聞同並判入聲聞藏攝。唯據上達利根人出在無佛法時無教可聞。宜以思修力故自悟因緣而得道果。即有行故得立乘。無教可聞故不立藏也。聲聞藏內有二。一立性教門。以其人于和合陰內解無神我。于陰等別法計有定性。如說色色自性。心心自性執。三世一切法皆有定性。以未達法空故也 二破性教門。此人機根稍利。亦解無神我。知陰等別法緣集故有本無自性。此即分達法空也。此二人觀解雖相有淺深。同似聞他音而悟小果故。總對所為判為聲聞藏也 菩薩藏內有二。一是顯示教。此遣分別性內所有諸法。如經說色空乃至涅槃畢竟體空。此即無相大乘亦名顯示教門。二就依他真實說如實因緣如如真實無垢等法。此即緣起大乘自性住乘亦名秘密教門。此二所詮雖相有淺深。同爲菩薩利根進成大行而悟大果故。總判為菩薩藏。此論二教中通二教。若說三無性空等即顯教。若說初相等即是秘密攝也。
第三次明教下所詮宗旨者。準下文意宗旨有二。一約二諦。二約佛性 言二諦者。若論世諦即以唯識為所詮宗旨。若說真諦即以二無我真如為
【現代漢語翻譯】 現代漢語譯本 為諸緣覺（Pratyekabuddha，獨自覺悟者）宣說因緣觀法。既然緣覺也有教法，為何不設立緣覺藏呢？回答：依據《普曜經》，聲聞、緣覺、菩薩三乘的教法就設立三藏。現在依據此論以及《地持論》，之所以不設立緣覺藏，是因為對於那些好像聽聞他人教導而悟入因緣觀的人來說，他們就像是聽聞他人教導而證悟，與聲聞相同，因此併入聲聞藏。只有那些根器上等且銳利的人，出生在沒有佛法的時代，沒有教法可以聽聞，適宜依靠思考和修行之力，自己領悟因緣而證得道果。因為他們有修行，所以可以設立為一乘。因為沒有教法可以聽聞，所以不設立藏。聲聞藏內有兩種教法：一是立性教門，針對那些在和合的五陰（Skandha，構成個體的五種要素）內理解沒有神我（Atman，永恒不變的自我），卻在五陰等個別法中執著有固定不變的自性的人，如經中所說『自性，心心自性執，三世一切法皆有定性』，這是因為他們尚未通達法空（Dharmasunyata，諸法皆空的真理）。二是破性教門，針對那些根器稍利的人，他們也理解沒有神我，知道五陰等個別法是因緣聚合而有，本來沒有自性。這便是部分通達了法空。這兩種人觀解雖然有深淺之別，但都像是聽聞他人教導而證悟小果，所以總的來說，針對他們所施設的教法判為聲聞藏。菩薩藏內有兩種教法：一是顯示教，這種教法遣除分別自性內所有諸法，如經中所說，色（Rupa，物質）空乃至涅槃（Nirvana，解脫）畢竟體空。這就是無相大乘，也稱為顯示教門。二是就依他起性（Paratantra，依賴他緣而生起的性質）和真實性（Bhutatathata，事物本來的真實狀態）宣說如實因緣、如如真實無垢等法。這就是緣起大乘，自性住乘，也稱為秘密教門。這兩種教法所詮釋的內容雖然有深淺之別，但都是爲了菩薩利根之人精進修成大行而證悟大果，所以總的來說判為菩薩藏。此論中的兩種教法貫通兩種教法。如果宣說三無性空等，就是顯教。如果宣說初相等，就是秘密教所攝。 第三次說明教法下所詮釋的宗旨。按照下文的意思，宗旨有兩種：一是約二諦（Two Truths，勝義諦和世俗諦），二是約佛性（Buddha-nature，成佛的潛能）。說到二諦，如果論述世俗諦（Samvriti-satya，相對真理），就以唯識（Vijnanavada，唯識宗）為所詮釋的宗旨。如果說真諦（Paramartha-satya，絕對真理），就以二無我（Anatta，人無我和法無我）真如（Tathata，如如，事物的真實本性）為宗旨。
【English Translation】 English version For the Pratyekabuddhas (Solitary Buddhas), the Dharma of Dependent Origination contemplation is expounded. Since Pratyekabuddhas also have teachings, why isn't a Pratyekabuddha-pitaka (collection) established? Answer: According to the 'Pu Yao Jing' (a sutra), the teachings of the Three Vehicles—Sravaka (Hearers), Pratyekabuddha, and Bodhisattva—establish the Three Pitakas (collections). Now, according to this treatise and the 'Yogacarabhumi-sastra', the reason why a Pratyekabuddha-pitaka is not established is that for those who seem to awaken to the contemplation of Dependent Origination as if hearing the teachings of others, they are like those who attain enlightenment by hearing the teachings of others, similar to the Sravakas, and are therefore classified into the Sravaka-pitaka. Only those with superior and sharp faculties, born in times without the Buddha's Dharma, where no teachings can be heard, are suitable to rely on the power of thought and cultivation to realize Dependent Origination themselves and attain the fruit of the Path. Because they have practice, they can be established as a Vehicle. Because no teachings can be heard, a Pitaka is not established. Within the Sravaka-pitaka, there are two types of teachings: First, the teaching of establishing self-nature, which is directed at those who understand the absence of a self (Atman) within the aggregation of the five Skandhas (aggregates), but cling to fixed self-nature in the individual Dharmas (elements) such as the Skandhas. As the sutra says, 'Self-nature, clinging to the self-nature of the mind, all Dharmas of the three times have fixed self-nature.' This is because they have not yet realized the emptiness of Dharmas (Dharmasunyata). Second, the teaching of breaking self-nature, which is directed at those with slightly sharper faculties, who also understand the absence of a self and know that individual Dharmas such as the Skandhas arise from the aggregation of conditions and originally have no self-nature. This is a partial understanding of the emptiness of Dharmas. Although these two types of people have different depths of understanding, they both seem to awaken to the small fruit by hearing the teachings of others. Therefore, in general, the teachings directed at them are classified as the Sravaka-pitaka. Within the Bodhisattva-pitaka, there are two types of teachings: First, the explicit teaching, which eliminates all Dharmas within the discriminated self-nature. As the sutra says, 'Form (Rupa) is empty, and even Nirvana is ultimately empty.' This is the formless Mahayana, also called the explicit teaching. Second, based on the dependent nature (Paratantra) and true nature (Bhutatathata), it expounds the true Dependent Origination, Suchness (Tathata), true and undefiled Dharmas, etc. This is the Dependent Origination Mahayana, the self-nature abiding Vehicle, also called the secret teaching. Although the contents of these two types of teachings have different depths, they are both for Bodhisattvas with sharp faculties to diligently cultivate great practices and realize the great fruit. Therefore, in general, they are classified as the Bodhisattva-pitaka. The two teachings in this treatise connect the two teachings. If the three self-nature emptinesses, etc., are expounded, it is the explicit teaching. If the initial equality, etc., is expounded, it is included in the secret teaching. Thirdly, explaining the tenets expounded by the teachings. According to the meaning of the following text, there are two tenets: one is based on the Two Truths (Samvriti-satya and Paramartha-satya), and the other is based on Buddha-nature. Speaking of the Two Truths, if discussing the conventional truth (Samvriti-satya), then the Vijnanavada (Yogacara) is the tenet to be expounded. If speaking of the ultimate truth (Paramartha-satya), then the two no-selves (Anatta) and Suchness (Tathata) are the tenets.
所詮宗旨。故下釋云。一切法以識為相。以真如為體故。又云。知塵無所有是通達真。知唯有識是通達俗也 二約性者。論聖人興教意。正欲顯理成行行成得果故。初二勝相即自性住佛性。于中初勝相。若論心功能即是如實因緣。若據實是心真如。故下釋云。此即此阿黎耶識界以解為性。此界有五義等也。亦名不空如來藏。地經亦明緣阿黎耶識作第一義諦觀即心真如也。何者。是染染依止觀。此明心功能與十二因緣染法為依止。即如實因緣也。第二勝相中。若就相即是三性是前因緣所生果。若據實三性本不有即無三性名空真如亦名空如來藏。故下論云。如取不有故三性成無性也。此空不空二種真如法相所攝。二實體無二故。初二勝相名自性住佛性也。其間六勝相名引出佛性。由行成治障顯出自性住理故名引出也。后二勝相名至得果佛性。由得至果位遂前自性住因引出因故名至得果也。聖人興教意為成此三故。以三種佛性為所詮宗旨也。故下文言。若欲釋佛體及因果。其數如此故說次第。故知十勝相是三種佛性也。論能詮教體。即執性宗有二所以。音聲性色法為體 故彼論云。佛語語情故。二依經本即以名味等不相應法為體。破性宗以二念已去相續似聲為體。即法入攝意識知。大乘宗以似音聲性色識為體故。論音聲所詮
【現代漢語翻譯】 現代漢語譯本： 所詮釋的宗旨。因此，下面的解釋說：『一切法以識為相，以真如為體。』又說：『知道塵埃無所有，是通達真諦；知道只有識，是通達世俗。』 二、約性而論。論述聖人興教的意圖，正是爲了顯明真理，成就修行，修行成就而得果。最初的兩個殊勝之相，就是自性住佛性。其中，第一個殊勝之相，如果從心的功能來說，就是如實因緣；如果根據實際情況來說，就是心的真如。因此，下面的解釋說：『這就是阿黎耶識界，以理解為特性。』這個界有五種意義等等。也叫做不空如來藏。《地經》也闡明，緣阿黎耶識作第一義諦觀，就是心真如。什麼是染染依止觀呢？這說明心的功能與十二因緣的染法為依止，就是如實因緣。 第二個殊勝之相中，如果就現象而言，就是三性，是前因緣所生的果；如果根據實際情況來說，三性本來不存在，就是無三性，名為空真如，也叫做空如來藏。因此，下面的論述說：『如取不有，故三性成無性。』這空與不空兩種真如，為法相所攝。二實體沒有差別。最初的兩個殊勝之相，名為自性住佛性。中間的六個殊勝之相，名為引出佛性。由修行成就，治理障礙，顯出自性住的真理，所以名為引出。最後的兩個殊勝之相，名為至得果佛性。由得到至果的果位，遂成之前的自性住因和引出因，所以名為至得果。聖人興教的意圖，是爲了成就這三種佛性，以三種佛性為所詮釋的宗旨。因此，下面的經文說：『如果想要解釋佛的本體以及因果，其數量就是這樣，所以說次第。』由此可知，十個殊勝之相就是三種佛性。 論述能詮釋的教體，即執性宗有兩個原因：一是音聲性色法為體。因此，那部論典說：『佛語語情。』二是依據經本，即以名味等不相應法為體。破性宗以二念已去相續的相似聲音為體，即法入攝意識知。大乘宗以相似音聲性色識為體。論述音聲所詮
【English Translation】 English version: The purport of what is being explained. Therefore, the following explanation says: 'All dharmas take consciousness as their characteristic and Suchness as their essence.' It also says: 'Knowing that dust has no existence is penetrating the truth; knowing that only consciousness exists is penetrating the mundane.' Secondly, discussing it in terms of nature. The intention of the sages in establishing teachings is precisely to reveal the truth, accomplish practice, and attain fruition through practice. The first two excellent characteristics are the inherently abiding Buddha-nature. Among them, the first excellent characteristic, if discussed in terms of the function of the mind, is Thusness as the cause and condition; if based on reality, it is the true Suchness of the mind. Therefore, the following explanation says: 'This is the realm of Ālaya-consciousness, with understanding as its characteristic.' This realm has five meanings, etc. It is also called the Unempty Tathāgata-garbha. The Daśabhūmika Sūtra also clarifies that contemplating the Ālaya-consciousness as the ultimate truth is the true Suchness of the mind. What is the contemplation of defilement relying on defilement? This explains that the function of the mind relies on the defiled dharmas of the twelve links of dependent origination, which is Thusness as the cause and condition. In the second excellent characteristic, if considered in terms of phenomena, it is the three natures, which are the result of the previous causes and conditions; if based on reality, the three natures are originally non-existent, which is the absence of three natures, called Empty Suchness, also called the Empty Tathāgata-garbha. Therefore, the following treatise says: 'Because one grasps what is non-existent, the three natures become without nature.' These two kinds of Suchness, empty and unempty, are encompassed by the characteristics of dharmas. The two entities are not different. The first two excellent characteristics are called the inherently abiding Buddha-nature. The six excellent characteristics in between are called the Buddha-nature that is brought forth. Because practice accomplishes the taming of obstacles, revealing the truth of the inherently abiding nature, it is called bringing forth. The last two excellent characteristics are called the Buddha-nature of attaining the fruit. Because one attains the state of attaining the fruit, fulfilling the previous inherently abiding cause and the cause of bringing forth, it is called attaining the fruit. The intention of the sages in establishing teachings is to accomplish these three kinds of Buddha-nature, taking the three kinds of Buddha-nature as the purport of what is being explained. Therefore, the following text says: 'If one wants to explain the Buddha's essence and the causes and effects, the number is like this, so the order is explained.' From this, it can be known that the ten excellent characteristics are the three kinds of Buddha-nature. Discussing the teaching body that can explain, the doctrine of clinging to nature has two reasons: first, the nature of sound and form is the essence. Therefore, that treatise says: 'The Buddha's words express emotions.' Second, based on the sutra text, it takes non-corresponding dharmas such as names and tastes as its essence. The doctrine of refuting nature takes the continuous similar sound from the second thought onwards as its essence, which is the consciousness that knows the dharma entering into the collection. The Mahāyāna doctrine takes the similar sound, nature, form, and consciousness as its essence. Discussing what the sound explains
名句味也。
第四次釋論之題目 所言攝者。泛論攝義有四種。一以文攝文。如以攝大乘論四字為本即攝一部文教皆盡故。下文言。又部當類相攝故名藏也。二以義攝義。如以依止相為本攝一切義皆盡故。下文言。此依止是應知等九義所依藏故言所攝也。三以義攝文。一切文教皆依義施設故。故下論明。由證真如理能攝文及義故名持也。四以文攝義。即此攝大乘論文是也。論文雖簡略。總攝諸部大乘所詮之義。為十種勝相聚。此文下此即以文攝義故名攝也 言大者有三種。一體大。即目前空不空二種真如平等不增減故也。二相大。即真如體上具恒沙無漏性功德差別故。名相舉一一德皆遍滿法界故常故。故名大也。三用大。即此真如在因有任持染凈內熏等用。至果有起應化二身無住處涅槃等用。舉一一用皆遍法界故常故。所以名大。雖情見有廢興。用恒常也 乘者有三種。一理乘。即初二勝相自性住佛性。二行乘。即中六勝相引出佛性。三果乘。即后二勝相至德果佛性。故下釋論明。乘有三義。一性。二隨。三德也。三世諸佛菩薩依乘。此法別如來地故名乘也 論者有四種。一難論。如中百等。二集義論。如毗曇成實地持等。三釋宗論。如法華論往生論等。四釋文論。如智度十地論等。此之四種通名論者。皆假為
【現代漢語翻譯】 名句的意義就在於此。
第四次解釋的題目是『所言攝者』（所說包含的意義）。泛泛而論，『攝』（包含）有四種含義：第一種是以文攝文，例如以『攝大乘論』這四個字為根本，就包含了整部經文的教義。所以下文說：『又因為各部經典按照類別互相包含，所以稱為藏。』第二種是以義攝義，例如以『依止相』（所依賴的相）為根本，就包含了所有意義。所以下文說：『這個依止是應知等九種意義所依賴的藏，所以稱為所攝。』第三種是以義攝文，一切經文教義都依據意義而設立。所以下文說明：『由於證悟真如的道理，能夠包含經文和意義，所以稱為持。』第四種是以文攝義，就是這部《攝大乘論》的經文。經文雖然簡略，卻總括了各部大乘經典所詮釋的意義，具備十種殊勝的相。因此，下文說：『這就是以文攝義，所以稱為攝。』
『大』有三種含義：第一是體大，即目前空與不空兩種真如平等，不增不減。第二是相大，即真如本體上具備恒河沙數般無漏的性功德差別。稱為『相』，是因為每一項功德都遍滿法界，永恒不變，所以稱為『大』。第三是用大，即此真如在因地時，具有任持染凈、內在熏習等作用；到了果地時，具有示現應化二身、無住處涅槃等作用。舉例來說，每一項作用都遍滿法界，永恒不變，所以稱為『大』。雖然情見有興衰，但作用是永恒不變的。
『乘』有三種含義：第一是理乘，即最初兩種殊勝的相——自性住佛性（本自具有的佛性）。第二是行乘，即中間六種殊勝的相——引出佛性。第三是果乘，即最後兩種殊勝的相——至德果佛性（達到德行的果位的佛性）。所以下文解釋說：『乘有三種意義：一是自性，二是隨順，三是功德。』三世諸佛菩薩依此乘，此法不同於如來地，所以稱為乘。
『論』有四種：第一是難論，如《中論》、《百論》等。第二是集義論，如《毗曇》、《成實論》、《地持論》等。第三是釋宗論，如《法華論》、《往生論》等。第四是釋文論，如《智度論》、《十地論》等。這四種都可以稱為『論』，都是假借...
【English Translation】 The meaning of the famous phrase lies in this.
The title of the fourth explanation is 'What is meant by 'Sangraha' (comprehension)?' Generally speaking, 'Sangraha' (comprehension) has four meanings: The first is to comprehend text with text, such as taking the four characters 'Mahāyānasaṃgraha' (Compendium of the Mahāyāna) as the foundation, which encompasses the teachings of the entire scripture. Therefore, the following text says: 'Moreover, because each section of scriptures comprehends each other according to category, it is called a 'Pitaka' (collection).' The second is to comprehend meaning with meaning, such as taking 'Ālambana-lakṣaṇa' (the characteristic of support) as the foundation, which encompasses all meanings. Therefore, the following text says: 'This support is the 'Ālaya-vijñāna' (storehouse consciousness), which is the collection upon which the nine meanings such as 'to be known' depend, hence it is called 'Sangraha' (comprehended).' The third is to comprehend text with meaning, as all scriptural teachings are established based on meaning. Therefore, the following explanation clarifies: 'Because of the principle of realizing 'Tathatā' (suchness), it can comprehend both text and meaning, hence it is called 'Dhāraka' (holder).' The fourth is to comprehend meaning with text, which is the text of this 'Mahāyānasaṃgraha' (Compendium of the Mahāyāna). Although the text is concise, it summarizes the meanings explained in various Mahāyāna scriptures, possessing ten kinds of excellent aspects. Therefore, the following text says: 'This is to comprehend meaning with text, hence it is called 'Sangraha' (comprehended).'
'Mahā' (great) has three meanings: The first is 'Śarīra-mahā' (greatness of essence), which is the equality of the two kinds of 'Tathatā' (suchness), empty and non-empty, without increase or decrease. The second is 'Lakṣaṇa-mahā' (greatness of characteristics), which is that the essence of 'Tathatā' (suchness) possesses countless 'Asaṃskṛta-dharmas' (unconditioned dharmas) and differences in the merits of 'Śīla' (virtue). It is called 'Lakṣaṇa' (characteristic) because each merit pervades the entire 'Dharmadhātu' (dharma realm), is eternal, hence it is called 'Mahā' (great). The third is 'Kārya-mahā' (greatness of function), which is that this 'Tathatā' (suchness) has functions such as upholding defilement and purity, and internal perfuming when in the causal stage; and when in the resultant stage, it has functions such as manifesting the two 'Nirmāṇakāya' (transformation body) and 'Saṃbhogakāya' (enjoyment body), and 'Anupadhiśeṣa-nirvāṇa' (nirvana without remainder). For example, each function pervades the entire 'Dharmadhātu' (dharma realm), is eternal, hence it is called 'Mahā' (great). Although emotional views have rise and fall, the function is eternally constant.
'Yāna' (vehicle) has three meanings: The first is 'Hetu-yāna' (vehicle of principle), which is the first two excellent aspects—'Svabhāva-sthita-gotra' (inherently abiding Buddha-nature). The second is 'Mārga-yāna' (vehicle of practice), which is the middle six excellent aspects—leading out the Buddha-nature. The third is 'Phala-yāna' (vehicle of result), which is the last two excellent aspects—'Guṇa-phala-gotra' (Buddha-nature of the result of virtue). Therefore, the following explanation clarifies: 'Yāna' (vehicle) has three meanings: first, nature; second, accordance; third, merit.' The Buddhas and Bodhisattvas of the three times rely on this 'Yāna' (vehicle). This Dharma is different from the 'Tathāgata-bhūmi' (Tathagata ground), hence it is called 'Yāna' (vehicle).
'Śāstra' (treatise) has four kinds: The first is 'Nirṇaya-śāstra' (treatise of analysis), such as the 'Mūlamadhyamakakārikā' (Fundamental Verses on the Middle Way), 'Śata-śāstra' (One Hundred Verses). The second is 'Saṃgraha-artha-śāstra' (treatise of collected meanings), such as the 'Abhidharma', 'Satya-siddhi-śāstra' (Treatise on the Establishment of Truth), 'Bodhisattvabhumi' (Stages of the Bodhisattva). The third is 'Vyākhyā-śāstra' (treatise of explanation), such as the 'Lotus Sutra Treatise', 'Rebirth Treatise'. The fourth is 'Vyākhyā-vacana-śāstra' (treatise of textual explanation), such as the 'Mahāprajñāpāramitopadeśa' (Great Treatise on the Perfection of Wisdom), 'Daśabhūmika-śāstra' (Ten Stages Treatise). These four kinds can all be called 'Śāstra' (treatise), all are provisionally...
賓主問答往伏論量道理故名論也。依止者此阿黎識。是一切諸法所依止也。諸依止中此識最勝故名勝相。於此相內有於四品故名中。眾名者依止乃食。眾名在初故名第一也。
三寶不同有其三種 一者同相。即佛性之理分為三也。即性理覺照義是佛。軌則義是法。同性宣和是僧義。雖有三義而體是一不異故名同相 二別相三寶者。一名寶佛。法身用真常五陰為體。報身修成五陰為體。化身即以化用五陰為體。理教行果等名法。菩薩聲僧等為僧也 三住持三寶。即取佛形像等為佛。紙素等文字為法。阿難迦葉等及凡夫比丘以為僧體。若阿難迦葉等形像等僧及佛法並用四塵為體。若取凡夫僧以有漏五陰為體。
三藏義二門分別 修多羅此云綖。以能連持諸法相故 毗那耶名滅。滅身口業非故。此二並從義用受名 阿毗達磨者有二。一云無比法。即從相形勝義為名。二名對治法。以所觀之法所得之法是所對。智為能對。此即從心境合目通名。藏者從義立名 二明體者。三藏同以音聲色識為體。
二藏義二門分別。一名。一者菩薩。二聲聞。教上根之徒行二利之行教名菩薩藏。為下根之人行自利行自利教名聲聞 二明體。雖就人立二不同。論體同前三藏。
立藏九因。因名所以之義有三對三 一就障
【現代漢語翻譯】 現代漢語譯本：賓主問答往伏論，衡量道理，所以叫做『論』。所依止的是阿黎耶識（Alaya-vijñana，藏識），是一切諸法所依止的。在所有依止中，此識最為殊勝，所以叫做『勝相』。在此『勝相』內有四品，所以叫做『中』。『眾名』是指依止乃至食物。『眾名』在最開始，所以叫做『第一』。
三寶的不同有三種：一是同相三寶，即佛性之理分為三。即性、理、覺照的意義是佛，軌則的意義是法，同性宣和是僧的意義。雖有三種意義，但本體是一個，不相異，所以叫做『同相』。二是別相三寶：一名寶佛，法身以真常五陰為體，報身以修成五陰為體，化身即以化用五陰為體。理、教、行、果等名為法，菩薩、聲聞僧等為僧。三是住持三寶：即取佛的形像等作為佛，紙素等文字作為法，阿難（Ananda，多聞第一的尊者）、迦葉（Kasyapa，頭陀第一的尊者）等及凡夫比丘作為僧的本體。若阿難、迦葉等形像等僧及佛法都用四塵為本體。若取凡夫僧，則以有漏五陰為本體。
三藏的意義從兩方面分別：修多羅（Sutra，經），這裡譯為『綖』，因為它能夠連持諸法相。毗那耶（Vinaya，律），意思是『滅』，滅除身口意的惡業。這兩個都從意義和作用上得名。阿毗達磨（Abhidharma，論）有兩種解釋：一是『無比法』，即從相狀上形容其殊勝而得名。二是『對治法』，以所觀之法和所得之法作為所對治的對象，智慧作為能對治的主體。這即是從心境結合的角度來通稱。『藏』是從意義上立名。二是從本體上說明：三藏都以音聲、色、識為本體。
二藏的意義從兩方面分別：一是名稱，一是菩薩藏，二是聲聞藏。教導上根器的人修行自利利他的行為的教法叫做菩薩藏。為下根器的人修行自利行為的教法叫做聲聞藏。二是說明本體。雖然就人來立名，二者不同，但論的本體與前面的三藏相同。
建立『藏』有九個原因。『因』是『所以』的意思，有三對三：一是就障礙而言。
【English Translation】 English version: The debate between host and guest, the arguments that go back and forth, and the measurement of principles are why it is called a 『Treatise』 (論). What is relied upon is the Alaya-vijñana (阿黎耶識, storehouse consciousness), which is what all dharmas rely upon. Among all that is relied upon, this consciousness is the most supreme, so it is called 『Supreme Aspect』 (勝相). Within this 『Supreme Aspect』 there are four qualities, so it is called 『Middle』 (中). 『Collective names』 (眾名) refers to reliance and even food. 『Collective names』 are at the very beginning, so it is called 『First』 (第一).
The Three Jewels (三寶) are different in three ways: First, the Three Jewels of the same aspect, which is the principle of Buddha-nature divided into three. That is, the meaning of nature, principle, and illumination is Buddha; the meaning of rules and models is Dharma; and the harmony of the same nature is the meaning of Sangha. Although there are three meanings, the essence is one and not different, so it is called 『Same Aspect』 (同相). Second, the Three Jewels of different aspects: one is Precious Buddha (寶佛), the Dharmakaya (法身, Dharma body) takes true and constant five skandhas (五陰, aggregates) as its essence, the Sambhogakaya (報身, reward body) takes cultivated five skandhas as its essence, and the Nirmanakaya (化身, transformation body) takes transformed five skandhas as its essence. Principles, teachings, practices, and results are called Dharma; Bodhisattvas (菩薩), Sravaka Sangha (聲聞僧, Hearer Sangha), etc., are Sangha. Third, the Three Jewels of abiding: that is, taking the image of the Buddha, etc., as Buddha; paper and silk, etc., as Dharma; Ananda (阿難, the foremost in hearing), Kasyapa (迦葉, the foremost in ascetic practices), etc., and ordinary Bhikkhus (比丘, monks) as the essence of Sangha. If the images of Ananda, Kasyapa, etc., Sangha, and the Buddha Dharma all take the four elements (四塵) as their essence. If ordinary Sangha is taken, then it takes the five skandhas with outflows (有漏五陰) as its essence.
The meaning of the Tripitaka (三藏, three baskets) is distinguished from two aspects: Sutra (修多羅, discourses), here translated as 『thread』 (綖), because it can connect all the characteristics of dharmas. Vinaya (毗那耶, monastic rules), means 『extinction』 (滅), extinguishing the evil karma of body, speech, and mind. These two are named from their meaning and function. Abhidharma (阿毗達磨, higher knowledge) has two explanations: one is 『Unsurpassed Dharma』 (無比法), which is named from the aspect of describing its supremacy. The second is 『Antidote Dharma』 (對治法), taking the dharma that is observed and the dharma that is attained as the object to be counteracted, and wisdom as the subject that can counteract it. This is a general term from the perspective of combining mind and object. 『Pitaka』 (藏, basket) is named from its meaning. Second, explaining the essence: the Tripitaka all take sound, form, and consciousness as their essence.
The meaning of the Two Pitakas is distinguished from two aspects: one is the name, one is the Bodhisattva Pitaka (菩薩藏), and the other is the Sravaka Pitaka (聲聞藏). The teachings that guide people of superior faculties to cultivate the practice of benefiting themselves and others are called the Bodhisattva Pitaka. The teachings for people of inferior faculties to cultivate the practice of benefiting themselves are called the Sravaka Pitaka. Second, explaining the essence. Although the two are different in terms of the people for whom they are established, the essence of the treatises is the same as the preceding Tripitaka.
There are nine reasons for establishing the 『Pitaka』. 『Reason』 (因) means 『the reason why』 (所以), there are three pairs of three: first, in terms of obstacles.
分三。初愛分障。唯是修式。二業障。即身口意三不善。即苦樂二邊因之而起。三自見取障。即以諸見為通首取迷理十使也。二體。初后二體以意為性。中間一種通三業為體 第二三者。具詮三學說修多羅。本末通詮故。又修多是教。三學三門並依教生故作是說。毗那耶成二。以依戒生定故作是說。阿毗達唯慧。以是未知但言慧也 第三三者法義。宣說法義因果是修多羅。以此藏宣說語言故。成就法義毗那耶。由於持犯無疑所以故成因果法義也。法義勝智由阿毗達磨。以此藏生智勝故能了法義也。
無悔義十法二門分別。一持戒。二無悔。三心安。四得喜。五問猗。六樂。七定。八見如實。九厭離。十解脫 二體性者。是中前六中。初一是持戒為因。后五是戒果。同是戒學攝。並是定因。第七是定果。即慧因。第八是慧果。第九是慧用。第十是三學所問果。若就三業出體。初一通三業。中八唯以心為體。后一以無為為體。若三學。前六是戒。中一是定。次二是慧。后一是前三所得果無為也。
三藏通用五義三分別門。一名。二體。三住地 一名者。謂熏．覺．寂．通．解脫。熏者由聞思習之不已熏識成種。即從譬為名。覺者由修慧力故能覺察真理故名覺。寂者遠離能所之執名寂。通者若有能所之執即不通
【現代漢語翻譯】 現代漢語譯本 分三部分。第一部分是愛分障（Aivaenabhandha，由愛慾產生的障礙），這完全是修行的形式。第二部分是業障（Karmavrana，由行為產生的障礙），即身、口、意三方面的不善行為，這是苦和樂兩種極端的原因。第三部分是自見取障（Atmagraha-drsti-upadanaskandha，執著于自身見解的障礙），即以各種錯誤的見解為首，執著于迷惑真理的十種煩惱（Dasa Klesa）。 第二，關於它們的本體。前兩種障礙以意（Manas，意識）為本體。中間的業障通於身、口、意三業。第三種障礙以意為本體。 第三，關於三藏（Tripiṭaka，佛教經典的總稱）。具足詮釋三學的經典是修多羅（Sutra，經藏），因為它從頭到尾都詮釋了三學。根本和末端都加以詮釋。而且，修多羅是教義，三學的三門都依教義而生，所以這樣說。毗那耶（Vinaya，律藏）成就了兩種，因為它依靠戒律而生定力。阿毗達磨（Abhidhamma，論藏）唯有智慧，因為這是未知的，所以只說是智慧。 第三，關於三藏的法義。修多羅宣說法義的因果關係，因為這個藏宣說了語言。毗那耶成就了法義，因為對於持戒和犯戒沒有疑問，所以成就了因果法義。阿毗達磨使法義勝過智慧，因為這個藏產生殊勝的智慧，能夠了解法義。 無悔義（Aparitapita，沒有後悔的意義）的十法，從兩個方面來分別。一是持戒（Sila，戒律）。二是無悔（Aparitapita，沒有後悔）。三是心安（Prasada，內心平靜）。四是得喜（Pramodya，獲得喜悅）。五是問猗（Priti，詢問和依靠）。六是樂（Sukha，快樂）。七是定（Samadhi，禪定）。八是見如實（Yathabhutananadassana，如實地觀察）。九是厭離（Nirveda，厭惡和遠離）。十是解脫（Vimoksha，解脫）。 第二，關於它們的體性。在這十法中，前六種，第一種是持戒為因，后五種是持戒的果報，都屬於戒學所攝，並且是禪定的因。第七種是禪定的果報，也就是智慧的因。第八種是智慧的果報。第九種是智慧的作用。第十種是三學所問的果報，也就是無為法（Asamskrta，不生不滅的法）。如果從身、口、意三業來分析它們的本體，第一種通於身、口、意三業。中間八種唯以心為本體。最後一種以無為法為本體。如果從三學來分析，前六種是戒，中間一種是定，其次兩種是慧，最後一種是前三者所得到的果報，也就是無為法。 三藏通用的五種意義，從三個方面來分別。一是名（Nama，名稱）。二是體（Sarira，本體）。三是住地（Adhisthana，所住之處）。 一名，指的是熏（Vasana，熏習）、覺（Bodhi，覺悟）、寂（Santa，寂靜）、通（Abhijna，神通）、解脫（Vimoksha，解脫）。熏，指的是通過不斷地聽聞、思考和修習，熏習意識，形成種子。這是從比喻而得名。覺，指的是通過修習智慧的力量，能夠覺察真理，所以名為覺。寂，指的是遠離能和所的執著，名為寂。通，指的是如果存在能和所的執著，就不能通達。
【English Translation】 English version Divided into three parts. The first is Aivaenabhandha (obstructions arising from desire), which is entirely a form of practice. The second is Karmavrana (obstructions arising from actions), namely the unwholesome actions of body, speech, and mind, which are the cause of the two extremes of suffering and happiness. The third is Atmagraha-drsti-upadanaskandha (obstructions arising from clinging to self-views), namely taking various wrong views as the head, clinging to the ten afflictions (Dasa Klesa) that delude the truth. Second, regarding their essence. The first two obstructions have mind (Manas, consciousness) as their essence. The middle one, Karmavrana, encompasses the three karmas of body, speech, and mind. The third obstruction has mind as its essence. Third, regarding the Tripiṭaka (the general term for Buddhist scriptures). The Sutra (the collection of discourses) fully explains the three learnings (Tri-Siksa), because it explains the three learnings from beginning to end. Both the root and the branch are explained. Moreover, the Sutra is the doctrine, and the three gates of the three learnings arise from the doctrine, so it is said this way. The Vinaya (the collection of monastic rules) accomplishes two things, because it relies on precepts to generate concentration. The Abhidhamma (the collection of philosophical treatises) is solely wisdom, because it is unknown, so it is only said to be wisdom. Third, regarding the Dharma meaning of the Tripiṭaka. The Sutra proclaims the cause and effect of the Dharma meaning, because this collection proclaims language. The Vinaya accomplishes the Dharma meaning, because there is no doubt about upholding or violating the precepts, so it accomplishes the cause and effect of the Dharma meaning. The Abhidhamma makes the Dharma meaning surpass wisdom, because this collection generates superior wisdom, which is able to understand the Dharma meaning. The ten Dharmas of Aparitapita (the meaning of no regret) are distinguished from two aspects. First is Sila (precepts). Second is Aparitapita (no regret). Third is Prasada (inner peace). Fourth is Pramodya (obtaining joy). Fifth is Priti (asking and relying). Sixth is Sukha (happiness). Seventh is Samadhi (meditation). Eighth is Yathabhutananadassana (seeing things as they really are). Ninth is Nirveda (disgust and detachment). Tenth is Vimoksha (liberation). Second, regarding their nature. Among these ten Dharmas, the first six, the first is Sila as the cause, and the latter five are the result of upholding precepts, all belonging to the learning of precepts, and are the cause of Samadhi. The seventh is the result of Samadhi, which is the cause of wisdom. The eighth is the result of wisdom. The ninth is the function of wisdom. The tenth is the result of the three learnings, which is Asamskrta (unconditioned Dharma). If we analyze their essence from the three karmas of body, speech, and mind, the first encompasses the three karmas of body, speech, and mind. The middle eight have only mind as their essence. The last one has Asamskrta as its essence. If we analyze from the three learnings, the first six are precepts, the middle one is Samadhi, the next two are wisdom, and the last one is the result obtained from the previous three, which is Asamskrta. The five meanings common to the Tripiṭaka are distinguished from three aspects. First is Nama (name). Second is Sarira (essence). Third is Adhisthana (abode). The first name refers to Vasana (perfuming), Bodhi (awakening), Santa (tranquility), Abhijna (supernatural power), and Vimoksha (liberation). Vasana refers to the continuous hearing, thinking, and practicing, perfuming the consciousness, forming seeds. This is named from a metaphor. Bodhi refers to the power of cultivating wisdom, being able to perceive the truth, so it is called Bodhi. Santa refers to being away from the attachment of the able and the object, called Santa. Abhijna refers to if there is attachment of the able and the object, it cannot be penetrated.
。由無能所故平等故通也。解脫者若不通真理可不解脫。由達理故得解脫也。后四並修慧勝用之美立名 二體者。熏之一種用聞思為性。中三用修慧為體。后之一種用無為為體 三位者。若通一一位皆有此五義。若別而言之。熏在地前。覺在初地。寂在二地至七地。通在八地至十地解脫在佛地。
別用四義 修多羅四義二門分別名體 名者。一依。處人用為教所依故。二相。謂真俗等相日相形彼此等。三法。即諸法自性故名法也。四義。即義用之義故名義也 二體者。依體即以色以及后智勝用之德為體。相者用一切諸法真俗為性。法者用陰等諸法以之為體也。義者即用教法為性。由依此法能生道滅戒故。
五陰義二門分別。一陰名。二體 一名有通名別名。五陰者。五是數。陰者積聚。以解陰即從數義為名。別者謂色受想行識。形礙以解色。領納以明受。取相相是想。行是起作為義。識了別是識。並義果受稱也 二體。色陰以色識為性。中三陰以隨用以心法為性。行中亦可不是心身口業等。識陰通取六七八等為識陰體。
十八界二門分別。一名。二體 名者。分前色作五根五塵及無作色。用前三陰作法界。用前識陰作界即六識界。六塵謂色聲香味等。六根謂明眼界耳鼻舌界身界意界。六識名同根
【現代漢語翻譯】 由於無能的緣故，所以平等且通達。解脫者如果不能通達真理，怎麼能解脫呢？因為通達真理的緣故，才能得到解脫。後面的四種（覺、寂、通、解脫）並修慧殊勝的作用而立名。 二體：熏習的一種，以聽聞思惟為特性。中間三種（覺、寂、通）以修慧為本體。最後一種（解脫）以無為為本體。 三位：如果通達其中任何一位，都具有這五種意義。如果分別而言，熏習在地前。覺悟在初地。寂靜在二地到七地。通達在八地到十地。解脫在佛地。 別用四義：修多羅（Sutra，經）的四種意義，從名和體兩個方面分別。 名者：一、依，處所、人、用作為教義所依賴的緣故。二、相，指真俗等相，日相、形彼此等。三、法，即諸法自性，所以名為法。四、義，即義用之義，所以名為義。 二體者：依的本體即以色以及后得智殊勝的作用為本體。相的本體用一切諸法的真俗為特性。法的本體用陰等諸法作為本體。義的本體即用教法為特性，因為依靠此法能生道、滅、戒。 五陰義從名和體兩個方面分別。一、陰名。二、體。 一名有通名和別名。五陰者，五是數，陰是積聚。以解釋陰，即從數的意義來命名。別名是指色、受、想、行、識。形礙用來解釋色（Rupa）。領納用來闡明受（Vedana）。取相是想（Samjna）。行（Samskara）是起作為義。識（Vijnana）了別是識。並義果受稱。 二體：色陰以色識為特性。中間三種陰以隨用以心法為特性。行中也可以不是心身口業等。識陰通取六七八識等作為識陰的本體。 十八界從名和體兩個方面分別。一、名。二、體。 名者：把前面的色（Rupa）分成五根、五塵以及無作色。用前面的三種陰（受、想、行）作為法界（Dharmadhatu）。用前面的識陰（Vijnana）作為界，即六識界。六塵是指色、聲、香味等。六根是指眼界、耳界、鼻界、舌界、身界、意界。六識名稱與根相同。
【English Translation】 Modern English version: Due to the cause of incompetence, there is equality and thorough understanding. If a liberated one does not understand the truth, how can they be liberated? Because of understanding the truth, one attains liberation. The latter four (Awareness, Tranquility, Thoroughness, Liberation) are named by combining the merits of cultivating wisdom. Two Entities: One type of cultivation takes hearing and thinking as its nature. The middle three (Awareness, Tranquility, Thoroughness) take the cultivation of wisdom as their substance. The last type (Liberation) takes non-action as its substance. Three Positions: If one understands any one of these positions, all five meanings are present. If speaking separately, cultivation is before the first ground. Awareness is on the first ground. Tranquility is on the second to seventh grounds. Thoroughness is on the eighth to tenth grounds. Liberation is on the Buddha ground. Separate Use of Four Meanings: The four meanings of Sutra (經, scripture) are distinguished from the aspects of name and substance. Name: First, reliance, because the place, person, and use are what the teachings rely on. Second, characteristics, referring to characteristics such as truth and falsehood, the appearance of the sun, forms, and the other. Third, Dharma (法, law), which is the self-nature of all dharmas, hence the name Dharma. Fourth, meaning, which is the meaning of meaning and use, hence the name meaning. Two Substances: The substance of reliance is the form and the excellent function of subsequent wisdom. The substance of characteristics uses the truth and falsehood of all dharmas as its nature. The substance of Dharma uses the skandhas (陰, aggregates) and other dharmas as its substance. The substance of meaning uses the teachings as its nature, because relying on this Dharma can generate the path, cessation, and precepts. The meaning of the five skandhas (陰, aggregates) is distinguished from the aspects of name and substance. First, the name of the skandhas. Second, the substance. One name has a general name and a specific name. The five skandhas: five is a number, and skandha means accumulation. To explain skandha, it is named from the meaning of number. The specific names refer to Rupa (色, form), Vedana (受, sensation), Samjna (想, perception), Samskara (行, mental formations), and Vijnana (識, consciousness). Form and obstruction are used to explain Rupa. Reception is used to clarify Vedana. Taking characteristics is Samjna. Samskara is the meaning of arising and acting. Vijnana is the distinguishing of consciousness. They are collectively called the meaning and result. Two Substances: The Rupa skandha takes form and consciousness as its nature. The middle three skandhas take mental dharmas as their nature according to their use. Samskara may also not be mental, physical, or verbal karma. The Vijnana skandha generally takes the sixth, seventh, and eighth consciousnesses as the substance of the Vijnana skandha. The eighteen dhatus (界, realms) are distinguished from the aspects of name and substance. First, name. Second, substance. Name: The preceding Rupa (色, form) is divided into the five roots, the five objects, and non-active form. The preceding three skandhas (Vedana, Samjna, Samskara) are used as the Dharmadhatu (法界, realm of dharma). The preceding Vijnana skandha (識, consciousness) is used as the realm, which is the six consciousness realms. The six objects refer to form, sound, smell, taste, etc. The six roots refer to the eye realm, ear realm, nose realm, tongue realm, body realm, and mind realm. The names of the six consciousnesses are the same as the roots.
二體。同陰不須分別。
十二入名體 謂六塵此十法是識入處名入處名入。從義為名也 體者。與陰不異也。但約義為入也。
四諦義二門分別。一名。二體 通名諦即實故。故名諦。名者。謂苦集滅道。苦者逼迫為義。集者招感為義。此二過義受名。滅者能滅三毒火故名滅。道者能生為義。此二從功用為名 二體者有二。一就相。出體相。即用苦無常等理為苦。因等理為集。道如等理為道。滅正等理為滅。此就相出。二就實。若大乘即一味真如為苦實。乃至為道體實。即經云。有實即無作四諦也。
次明定義二門分別。一名。二體 名者。謂初禪地二禪地三禪地四禪地。禪者名思惟修亦名功德叢林。二體。四禪有十八支。即已之為體。禪支有十八。初禪有五。覺觀為治。喜樂為利益。一心為定體 二禪有四支。內凈喜樂一心。內凈是治。中二是利益。后一心是定體。三禪有五支。行舍凈念安慧。舍念慧是治。樂是利益。一心是體。樂一心。四禪有四支。舍念不苦不樂一心舍念是治。不苦不樂是利益。一心是定體 二體者。以九法為。謂覺觀受猗定行舍念慧。受分為四。猗分二。即初二禪中樂行舍及念各分為二。定分四。餘四不分。
四無色義名體 名者。一空處。二識處。三無所有處。並
【現代漢語翻譯】 二體。同爲陰，不須分別。
十二入名體：所謂六塵（色、聲、香、味、觸、法）此十法是識的進入之處，名為入處，從意義上命名。體，與陰沒有區別。只是從意義上說是『入』。
四諦義二門分別：一名，二體。通名『諦』，即真實之故，故名『諦』。名者，謂苦、集、滅、道。苦者，逼迫為義。集者，招感為義。此二從過患意義受名。滅者，能滅三毒（貪、嗔、癡）之火故名滅。道者，能生為義。此二從功用上命名。二體者有二：一就相出體相，即用苦無常等理為苦，因等理為集，道如等理為道，滅正等理為滅。此就相出。二就實，若大乘即一味真如為苦實，乃至為道體實。即經云：『有實即無作四諦也』。
次明定義二門分別：一名，二體。名者，謂初禪地、二禪地、三禪地、四禪地。禪者，名思惟修，亦名功德叢林。二體：四禪有十八支，即以此為體。禪支有十八。初禪有五：覺觀為治，喜樂為利益，一心為定體。二禪有四支：內凈、喜、樂、一心。內凈是治，中二是利益，后一心是定體。三禪有五支：行舍、凈念、安慧。舍、念、慧是治，樂是利益，一心是體。樂、一心。四禪有四支：舍念、不苦不樂、一心。舍念是治，不苦不樂是利益，一心是定體。二體者，以九法為。謂覺、觀、受、猗、定、行、舍、念、慧。受分為四，猗分二，即初二禪中樂行舍及念各分為二。定分四，餘四不分。
四無色義名體：名者，一空處（ākāśānantyāyatana）。二識處（vijñānānantyāyatana）。三無所有處（ākiñcanyāyatana）。並
【English Translation】 Two bodies. Being the same as skandha, there is no need to differentiate.
The names and entities of the twelve entrances: The six dusts (form, sound, smell, taste, touch, and dharma) and these ten dharmas are where consciousness enters, named 'entrances,' named according to their meaning. The entity is no different from the skandhas. It's just called 'entrance' based on its meaning.
The meaning of the Four Noble Truths is distinguished by two aspects: one is name, and the other is entity. The common name 'Truth' means reality, hence the name 'Truth.' The names are: suffering (duḥkha), accumulation (samudaya), cessation (nirodha), and path (mārga). 'Suffering' means oppression. 'Accumulation' means causation. These two are named based on the meaning of faults. 'Cessation' means being able to extinguish the fire of the three poisons (greed, hatred, and delusion), hence the name 'Cessation.' 'Path' means being able to generate. These two are named based on their function. There are two types of entities: first, based on characteristics, the entity's characteristics are revealed, that is, using the principle of suffering being impermanent, etc., as suffering; the principle of cause, etc., as accumulation; the principle of the path being like this, etc., as the path; the principle of cessation being correct, etc., as cessation. This is based on characteristics. Second, based on reality, if it is Mahayana, then the one flavor of Suchness (tathatā) is the reality of suffering, and so on, up to the reality of the path's entity. That is, the sutra says: 'Having reality means the Four Noble Truths are uncreated.'
Next, explaining the meaning of dhyana (jhāna) is distinguished by two aspects: one is name, and the other is entity. The names are: the first dhyana ground, the second dhyana ground, the third dhyana ground, and the fourth dhyana ground. Dhyana means meditative cultivation, also called a forest of merit. Two entities: the four dhyanas have eighteen branches, which are taken as the entity. There are eighteen dhyana branches. The first dhyana has five: initial application (vitarka) and sustained application (vicāra) are for treatment, joy (prīti) and happiness (sukha) are for benefit, and one-pointedness (ekāgratā) is the entity of concentration. The second dhyana has four branches: inner purity (adhyātmasaṃprasāda), joy, happiness, and one-pointedness. Inner purity is the treatment, the middle two are the benefit, and the last one-pointedness is the entity of concentration. The third dhyana has five branches: equanimity (upekṣā), mindfulness (smṛti), clear comprehension (samprajanya). Equanimity, mindfulness, and clear comprehension are the treatment, happiness is the benefit, and one-pointedness is the entity. Happiness, one-pointedness. The fourth dhyana has four branches: equanimity, mindfulness, neither suffering nor happiness, and one-pointedness. Equanimity and mindfulness are the treatment, neither suffering nor happiness is the benefit, and one-pointedness is the entity of concentration. The two entities are based on nine dharmas. Namely, initial application, sustained application, feeling (vedanā), support (āśraya), concentration, practice (caritra), equanimity, mindfulness, and wisdom (prajñā). Feeling is divided into four, support is divided into two, that is, happiness, practice, equanimity, and mindfulness in the first two dhyanas are each divided into two. Concentration is divided into four, the remaining four are not divided.
The names and entities of the Four Formless Realms: The names are: first, the Sphere of Infinite Space (ākāśānantyāyatana). Second, the Sphere of Infinite Consciousness (vijñānānantyāyatana). Third, the Sphere of Nothingness (ākiñcanyāyatana). And
從方便行相立名。四于方便中作空識等解而修故。四非想非處。從相形過義立名。形下名無想。就實猶有細想是過也 二體者。以四陰心為體。但上下別不立支者。以是苦道故。樂道者立支。苦道不立支。四禪邊亦爾。
十一切入義名體 名者。地水火風青黃赤白空處識。此等十法各遍一切無有間故名遍。入為識緣故名入。通名即從數及義為名也。別名即從境為名也 二體者。小乘中前八以無會善根為性。眷屬四陰五陰也。空識以四陰為體。大乘同以唯識無塵智為體。或以意言唯識為體也。三智分別但加行智也。
無諍三昧二種分別名體 名者。無諍者以五因來將護眾生不生煩惱不與他諍。即從無過立名也 二體者。明諸佛菩薩以如量智大悲心將護眾生。用此如量智為體也。小乘以等智為體。成論唯聖得故。以名用無漏智定為體。
阿毗達磨四義二名體 一對二數三伏四解。對者。生死涅槃是所對。智是能對。即從相形之義立名。數者。明說一法重重顯之。伏者。能伏諸說名伏。解者。由此教令前二藏法相明瞭可見名解。此三從功能勝義立名 二體者。唯取論教為體。雖就所詮明於四義。但言取教有此勝用即同教出體。若取所生用體即以聞慧為體。
九種方便。出如實論。以五分論伏破。即
【現代漢語翻譯】 現代漢語譯本 從方便行相立名。四于方便中作空識等解而修習的緣故。 四非想非非想處（Neither perception nor non-perception）。從相狀和程度超過下位境界的意義上立名。低於此境界的是無想（No Perception）。就實際情況而言，仍然有微細的念想，這是它的過失。 二、體性：以四陰（Four aggregates）的心為體性。但上下位之間沒有設立支分，因為這是苦道（Path of Suffering）的緣故。樂道（Path of Happiness）才設立支分，苦道不設立支分。四禪邊（The border of the Fourth Dhyana）也是如此。
十一切入義名體 一、名稱：地（Earth）、水（Water）、火（Fire）、風（Wind）、青（Blue）、黃（Yellow）、赤（Red）、白（White）、空處（Space）、識處（Consciousness）。這十種法各自周遍一切，沒有間隔，所以叫做『遍』。『入』是作為意識的所緣，所以叫做『入』。總的名稱是從數量和意義上立名。個別的名稱是從所觀境界上立名。 二、體性：小乘（Hinayana）中，前八種以無漏善根為體性，眷屬是四陰或五陰（Five aggregates）。空處和識處以四陰為體性。大乘（Mahayana）共同以唯識（Consciousness-only）和無塵智（Wisdom without defilement）為體性。或者以意言唯識為體性。三種智慧的分別只是加行智（Wisdom of application）。
無諍三昧二種分別名體 一、名稱：無諍（Non-contention），以五種原因來將護眾生，不使眾生生起煩惱，不與他人爭論。即是從沒有過失的意義上立名。 二、體性：說明諸佛菩薩以如量智（Wisdom commensurate with reality）和大悲心（Great compassion）來將護眾生。用這種如量智作為體性。小乘以等智（Equal wisdom）為體性。《成實論》（Satyasiddhi Shastra）認為只有聖者才能獲得，所以用無漏智（Wisdom without outflows）定作為體性。
阿毗達磨四義二名體 一、一對、二數、三伏、四解。對：生死（Samsara）和涅槃（Nirvana）是所對，智慧是能對。即是從相對照的意義上立名。數：明白地說一種法，重重地顯示它。伏：能夠降伏各種說法，叫做『伏』。解：通過這種教導，使前二藏（指經藏和律藏）的法相明白可見，叫做『解』。這三種是從功能和殊勝的意義上立名。 二、體性：只取論教（Abhidharma teachings）作為體性。雖然就所詮釋的內容來說明四義，但說取論教有這種殊勝的作用，就如同教法顯現出體性。如果取所產生的功用作為體性，那麼就以聞慧（Wisdom from hearing）為體性。
九種方便。出自《如實論》（Tattvasiddhi Shastra）。以五分論（Pancavastu）來降伏和破斥。
【English Translation】 English version The name is established based on the aspect of expedient practice. It is because the four [meditations] are cultivated by understanding emptiness and consciousness within the expedient means. The Fourth Neither Perception nor Non-Perception Realm. The name is established based on the meaning of surpassing the lower realms in terms of form and degree. Below this realm is the Realm of No Perception. In reality, there are still subtle thoughts, which is its fault. Two, Substance: Its substance is the mind of the four skandhas (Four aggregates). However, branches are not established between the upper and lower positions because this is the Path of Suffering. The Path of Happiness establishes branches, but the Path of Suffering does not. The border of the Fourth Dhyana is also like this.
The Meaning and Substance of the Ten All-Accomplishing Spheres One, Name: Earth, Water, Fire, Wind, Blue, Yellow, Red, White, Space, and Consciousness. These ten dharmas each pervade everything without interruption, so they are called 'pervading'. 'Entering' is because they serve as the object of consciousness, so they are called 'entering'. The general name is established from number and meaning. The specific name is established from the object of contemplation. Two, Substance: In Hinayana, the first eight take non-outflow good roots as their nature. The retinue is the four or five skandhas. Space and Consciousness take the four skandhas as their substance. Mahayana commonly takes Consciousness-only and Wisdom without defilement as their substance. Or it takes ideational Consciousness-only as its substance. The distinction of the three wisdoms is only the Wisdom of Application.
The Twofold Distinction of the Non-Contention Samadhi: Name and Substance One, Name: Non-contention, because it uses five reasons to protect sentient beings, preventing them from generating afflictions and not contending with others. That is, the name is established from the meaning of being without fault. Two, Substance: It explains that all Buddhas and Bodhisattvas protect sentient beings with wisdom commensurate with reality and great compassion. It uses this wisdom commensurate with reality as its substance. Hinayana takes equal wisdom as its substance. The Satyasiddhi Shastra believes that only sages can attain it, so it takes non-outflow wisdom concentration as its substance.
The Four Meanings of Abhidharma: Two Names and Substance One, One pair, two numbers, three subduing, four understanding. Pair: Samsara and Nirvana are the pair, wisdom is the ability to pair. That is, the name is established from the meaning of relative comparison. Number: Clearly speaking of one dharma, repeatedly revealing it. Subduing: Being able to subdue various statements is called 'subduing'. Understanding: Through this teaching, the characteristics of the dharmas of the first two pitakas (Sutra Pitaka and Vinaya Pitaka) are clearly visible, called 'understanding'. These three are named from function and superior meaning. Two, Substance: It only takes the Abhidharma teachings as its substance. Although it explains the four meanings in terms of what is being explained, it says that taking the teachings has this superior function, just as the teachings reveal the substance. If the resulting function is taken as the substance, then it takes the wisdom from hearing as its substance.
Nine kinds of expedient means. From the Tattvasiddhi Shastra. Subduing and refuting with the Pancavastu.
立義等五。以四方便難彼義。于彼立有二方便。一檢具五分不。二設具五分復離三過不。即相違不實不定。若具三過不須破自壞也。二檢彼難亦須二方便。一檢難具五分不。二須識彼退意。但彼難者恥受屈。不自受屈言。且休更待后論。即令言下受伏。若不識彼語而為解說。即自無知為是須識彼退意。
八方便義有二。一名。二體 名者。五分論即五。一立義。二引證。三譬。四合譬。五結。三方便者。相違不實不定。以五分伏破。以三方便伏彼破。以三方便伏彼立也 若論體。雖約教新但取聞思二慧以之為體。若就教即以識聲為性也。
五篇二門名體 一名者。波羅夷此云極惡。即從重過立名。二僧伽婆尸沙此云僧殘。壞僧行不具 即從所壞及過受名。三名波逸提此云墮。即從果為名(由犯此必墮惡道故)四名提舍尼此云向彼悔。即從對治方便立名也。五名戒叉加羅尼此云應當學。即從能防行立名。通名篇者。以罪類均等者立之一處名篇。即從義受名 二體者。同用身口意作無作業為體。若別身口作無作用色為體。意業用思為體 七聚者。更加惡作惡說聚。加偷蘭遮聚。此云大障道 得名者。惡作惡說者。即以身所作名惡作。口所說名惡說也。大障道若犯此必障聖道故名大障道。並從過為名 體性與五
【現代漢語翻譯】 現代漢語譯本： 確立論點等需要五個部分。用四種方便來駁斥對方的論點。在確立自己的論點時，有兩種方便：一是檢查是否具備五個部分；二是假設具備五個部分，是否又脫離了三種過失，即相違、不實、不定。如果具備這三種過失，就不需要駁斥，它自己就會崩潰。二，檢查對方的駁斥，也需要兩種方便：一是檢查對方的駁斥是否具備五個部分；二是需要識別對方的退卻之意。但駁斥者往往恥于認輸，不會直接承認失敗，而是說『暫且休戰，等待以後再論』，這樣就能讓對方在言語上屈服。如果不理解對方的言語，就妄加解釋，就顯得自己無知，因此必須識別對方的退卻之意。
八方便義有二：一名，二體。名字方面，五分論就是五部分：一、立義（確立論點），二、引證，三、譬喻，四、合譬（總結譬喻），五、結（結論）。三種方便是指：相違、不實、不定。用五分來降伏對方的駁斥，用三種方便來降伏對方的駁斥，用三種方便來降伏對方的論點。如果從體性上來說，雖然是根據教義新立的，但只取聞慧和思慧作為它的體性。如果就教義而言，就以識別聲音為體性。
五篇二門：名和體。名字方面：波羅夷（Parajika，斷頭罪），意思是極惡，是從最重的罪過立名。二、僧伽婆尸沙（Sanghavasesa，僧殘罪），意思是僧團殘缺，破壞僧團的修行，即從所破壞的事物和罪過而得名。三、波逸提（Pacittiya，單墮罪），意思是墮落，是從果報立名（因為犯此罪必定墮入惡道）。四、提舍尼（Patidesaniya，悔過罪），意思是向他人懺悔，即從對治的方法立名。五、戒叉加羅尼（Sikkhamanā，學戒），意思是應當學習，即從能夠防止惡行的角度立名。通稱為『篇』，是因為罪行性質相同的一類放在一起，稱為『篇』，即從意義上得名。體性方面：共同以身、口、意所作的無作用為體。如果分別來說，身、口所作的以無作用色為體，意業以思為體。
七聚是指：加上惡作聚、惡說聚，加上偷蘭遮聚（Thullanaccaya），意思是大的障礙。得名方面：惡作、惡說，即以身體所作的稱為惡作，口所說的稱為惡說。大障道，如果犯此罪必定障礙聖道，所以稱為大障道。都是從罪過而得名。體性與五篇相同。
【English Translation】 English version: Establishing a thesis and so on requires five parts. Use four expedients to refute the other party's thesis. In establishing one's own thesis, there are two expedients: first, check whether it has five parts; second, assuming it has five parts, whether it is free from the three faults, namely contradiction, untruth, and uncertainty. If it has these three faults, there is no need to refute it, it will collapse on its own. Second, examining the other party's refutation also requires two expedients: first, check whether the other party's refutation has five parts; second, it is necessary to recognize the other party's intention to retreat. However, the refuter is often ashamed to admit defeat and will not directly admit failure, but will say 'Let's call a truce and wait for later discussion,' so that the other party can be subdued in words. If you do not understand the other party's words and make reckless explanations, you will appear ignorant, so it is necessary to recognize the other party's intention to retreat.
The meaning of the eight expedients has two aspects: name and substance. In terms of name, the five-part argument is the five parts: 1. Establishing the thesis, 2. Citing evidence, 3. Metaphor, 4. Combining metaphors, 5. Conclusion. The three expedients refer to: contradiction, untruth, and uncertainty. Use the five parts to subdue the other party's refutation, use the three expedients to subdue the other party's refutation, and use the three expedients to subdue the other party's thesis. If we talk about substance, although it is newly established according to the teachings, we only take the wisdom of hearing and thinking as its substance. If it is about the teachings, then identifying sounds is its substance.
Five sections and two gates: name and substance. In terms of name: Parajika (Parajika, expulsion), meaning extreme evil, is named after the most serious offense. Second, Sanghavasesa (Sanghavasesa, formal meeting suspension), meaning the Sangha is incomplete, destroying the practice of the Sangha, that is, named after the things destroyed and the offenses. Third, Pacittiya (Pacittiya, expiation), meaning falling, is named after the retribution (because committing this offense will definitely fall into evil realms). Fourth, Patidesaniya (Patidesaniya, confession), meaning confessing to others, that is, named after the method of treatment. Fifth, Sikkhamana (Sikkhamana, training), meaning should learn, that is, named from the perspective of being able to prevent evil deeds. Generally called 'sections' because sins of the same nature are put together in one place, called 'sections', that is, named from the meaning. In terms of substance: commonly use the non-action performed by body, speech, and mind as the substance. If we talk about them separately, the actions of body and speech take non-action form as the substance, and mental karma takes thought as the substance.
The seven aggregates refer to: adding the Dukkatas aggregate, the Dubbhasitas aggregate, and the Thullanaccaya (Thullanaccaya) aggregate, meaning great obstacle. In terms of naming: Dukkatas and Dubbhasitas, that is, what is done by the body is called Dukkatas, and what is said by the mouth is called Dubbhasitas. Thullanaccaya, if this offense is committed, it will definitely obstruct the holy path, so it is called Thullanaccaya. They are all named after the offenses. The substance is the same as the five sections.
篇同以身口意已之為體。
緣起四因義名體 名。一無知。由自無明解之智。即無他立名。二放逸。咨心神名放逸。過立名。三煩惱熾盛。由或增上不覺生染犯戒違道。四輕慢。由心輕戒不生敬重故犯佛戒。並從過立名 二體性者。無知即無明使。放逸即貪使。由貪故放逸。煩惱熾盛即通貪嗔二惑及纏垢一切惑。輕慢唯是慢使。若三聚中出體唯是心。
八種造業具。一名二體 名者。三業中由一不由二有三。由二不由一有三。具三業有一。不由三業有一。由一有三者。一由心不由身口。二由身不由心口。三由口不由身心。由二有三者。由心身不由口。由身口不由心。由心口不由身。七由身口心具犯。不由心口身而犯有二義。一者方便復悔過前使人罪成取罪成時故能教者得罪。不由三也。二妄語誑外國女人亦爾。初時不解未犯。后犯時復無三業也 體者。身口二以色識為體。心以意識為性。
毗那耶四二名體 名者。一罪過。從過受名。二緣起。則犯戒之緣。從義立名。三還凈。明戒還同昔凈。四出離。明於罪得出也。此二並從離過受名 體者。罪過如五篇七聚中辨。緣起如或四或八中說。還凈出離即以方便中身口意善業為體。
出離有七事 一各發路遮相讀。從義為名。二受與學罰。即從義
【現代漢語翻譯】 篇章的總體以身、口、意三者作為其本體。
緣起四因的意義是其本體的名稱：一、無知（Avidya）。由於自身的無明遮蔽了智慧，因此沒有其他立足點，故名為無知。二、放逸（Pramada）。放縱心神稱為放逸，是過失的別名。三、煩惱熾盛（Klesha）。由於（煩惱）增長，不自覺地產生染污，觸犯戒律，違背正道。四、輕慢（Avamanana）。由於內心輕視戒律，不生恭敬之心，因此觸犯佛陀的戒律。以上都是從過失的角度來命名的。二、體性方面：無知即是無明使（Avidya）。放逸即是貪使（Raga），因為貪慾的緣故而放逸。煩惱熾盛則通於貪、嗔二惑以及纏縛、垢染等一切惑。輕慢只是慢使（Mana）。如果從三聚（指貪、嗔、癡三毒）中抽出本體，則只是心。
八種造業的要素，分為名稱和本體兩方面。名稱方面：三業（身、口、意）中，由一種業而不是兩種業造成的有三種情況；由兩種業而不是一種業造成的有三種情況；具足三種業有一種情況；不由三種業造成的有一種情況。由一種業造成的有三種情況：一、由心而不是由身、口；二、由身而不是由心、口；三、由口而不是由身、心。由兩種業造成的有三種情況：由心、身而不是由口；由身、口而不是由心；由心、口而不是由身。七、由身、口、意具足而犯。不由心、口、身而犯有兩種含義：一是指爲了方便而復悔過，先前使人犯罪已經成立，（自己）才承擔罪責，因此能教唆他人犯罪的人才得罪，這不是由三種業造成的。二是妄語欺騙外國女人也是如此。最初（對方）不理解，所以沒有犯戒，後來犯戒時也沒有三種業參與。本體方面：身、口二業以色、識為本體，心業以意識為自性。
毗那耶（Vinaya，戒律）的四種和兩種，也分為名稱和本體兩方面。名稱方面：一、罪過（Aparadha），從過失的角度來命名。二、緣起（Hetu），是觸犯戒律的因緣，從意義的角度來立名。三、還凈（Parisuddhi），說明戒律恢復到原來的清凈狀態。四、出離（Nissarana），說明從罪過中解脫出來。這兩種都是從脫離過失的角度來命名的。本體方面：罪過如五篇七聚（佛教戒律的分類）中所辨析的那樣。緣起如或四或八（指戒律中緣起的不同情況）中所說的那樣。還凈和出離則以方便中的身、口、意善業作為本體。
出離有七件事：一、各自發起道路遮相讀，從意義上命名。二、接受和給予學罰，也是從意義上命名。
【English Translation】 The entirety of a chapter takes body, speech, and mind as its essence.
The meaning of the four causes of dependent origination is its name: 1. Ignorance (Avidya). Because one's own ignorance obscures wisdom, there is no other basis, hence it is called ignorance. 2. Negligence (Pramada). Indulging the mind is called negligence, which is another name for fault. 3. Overwhelming Afflictions (Klesha). Due to the increase (of afflictions), one unconsciously generates defilement, violates precepts, and goes against the right path. 4. Disrespect (Avamanana). Because the mind disregards precepts and does not generate respect, one violates the Buddha's precepts. The above are all named from the perspective of fault. 2. In terms of essence: Ignorance is the ignorance-cause (Avidya). Negligence is the greed-cause (Raga), because of greed, one becomes negligent. Overwhelming afflictions encompass both greed and aversion, as well as entanglements, defilements, and all afflictions. Disrespect is only the pride-cause (Mana). If extracting the essence from the three poisons (greed, aversion, and ignorance), it is only the mind.
The eight elements of creating karma are divided into name and essence. In terms of name: Among the three karmas (body, speech, and mind), there are three situations caused by one karma rather than two; there are three situations caused by two karmas rather than one; there is one situation where all three karmas are complete; there is one situation not caused by any of the three karmas. There are three situations caused by one karma: 1. By mind but not by body or speech; 2. By body but not by mind or speech; 3. By speech but not by body or mind. There are three situations caused by two karmas: by mind and body but not by speech; by body and speech but not by mind; by mind and speech but not by body. 7. Committing offenses with body, speech, and mind complete. There are two meanings for committing offenses not caused by mind, speech, or body: one refers to conveniently repenting after instigating someone to commit a crime, and the crime has already been established (by the other person), then (oneself) bears the responsibility, therefore, the person who can instigate others to commit crimes is at fault, which is not caused by the three karmas. The second is lying to deceive foreign women. Initially, (the other party) does not understand, so there is no violation, and later when the violation occurs, none of the three karmas are involved. In terms of essence: body and speech karma take form and consciousness as their essence, while mind karma takes consciousness as its nature.
The four and two aspects of Vinaya (discipline) are also divided into name and essence. In terms of name: 1. Offense (Aparadha), named from the perspective of fault. 2. Origination (Hetu), is the cause of violating precepts, named from the perspective of meaning. 3. Purification (Parisuddhi), explains that the precepts are restored to their original pure state. 4. Liberation (Nissarana), explains liberation from offenses. These two are named from the perspective of escaping faults. In terms of essence: Offenses are as analyzed in the five sections and seven categories (classification of Buddhist precepts). Origination is as described in the four or eight (referring to different situations of origination in precepts). Purification and liberation take the good karma of body, speech, and mind in skillful means as their essence.
There are seven things for liberation: 1. Each initiates the reading of the road-blocking characteristics, named from the meaning. 2. Receiving and giving disciplinary punishments, also named from the meaning.
方便立名。三先制復開。四更舍。五轉依比丘比丘尼。六如實觀。七法爾。並從義為名也 二體。各發路用心口二業為性。亦可三業為體。二受與學罰即以身口意三業為性。三先制后開以色識為體。四更舍與先制同。五轉依唯約色。即以色為體。六如實觀即如苦無常無我涅槃寂滅四法印為體。苦無常是有為。無我涅槃寂滅是無為。七法爾即以四真諦為體。大乘即以法空之理為四諦體。小乘名有作。大乘名無作。此中但取有作四諦也。
毗那耶復四義名體 一人。即從數似者為名。二立制。已說過失立非梵行戒。已說訶欲等過失。三分別。已略立制更廣釋。即比丘者著搪截衣。四決判明持犯等相。此三並從義為名。二體者。總以二法為體。明人無體還用五陰實法為性。后三以色識法為體。以是音聲性故。
十勝相名體 名者。一應知依止。二應知。此二從境及勸辭為名。三應知入。從境智及勸辭為名。四入因果。從所成智及能成行住立名。五入因果修差別。因果是行。修是方便。差別是位。從行及能修方便位義立名。三學相者。戒等是行。體依之與。學是心功能。即從行及心功能為名。九學果寂滅相學是因。果是位。寂是義。即從因位義立名。十智差別。智是體。差別是義。從體義受名。通名勝相。勝小乘
等即于形勝義立名 二體者。初相以梨耶為體。二以三性。三以唯識無分別智。四以六度行為體。五以十地為性。六以三聚戒行為體。七四定為體。八三智為體。九以無住處涅槃為體。十以三身為體。
聖教勝五種有二名體 一正說非方便不同半教。第二破小乘僻執以正對破不了也。第三大乘有小乘無。第四是大菩提因。第五會眾生得一切智 體者。前二用大乘教法為體。即后三即十義為體。
三次第義名體名者 一境有次第。作緣生識名境。二正行次第。行不倒故名之正行。三果有次第。起遂前因名之為果。此三並義為名 二體者。與前十相體同。以前二相是境。即先有後空。中六是行。即先劣后勝。后二相是果。即先法後人。以明次也。
四道理名體。出如實論中。一因果道理。初相是通因。第二相是通果。中六是別因。后二是別果。與此通別因果不違。二相待道理。即因果相待大小相待也。三證成道理。即十義以相證成也。如無產生滅等逆順相證也。亦可此中十義與菩提因果不相違。故證智成十義唯顯也。即是立義等五分論義也。四法如道理。若一切法智如是法如。若別別有體則非法如道理即有三。一無我如。二無常如。三寂靜如 二體者。前三道理即用十相為體。但約義分三。第四以通理
【現代漢語翻譯】 現代漢語譯本： 『等即于形勝義立名』，二體者：第一，以阿賴耶識（Alaya-vijñāna，含藏一切種子識）為體。第二，以三自性（Parikalpita, Paratantra, Parinispanna，遍計所執性、依他起性、圓成實性）為體。第三，以唯識無分別智（Vijñapti-matrata-nirdvaya-jnana，不分別的唯識智慧）為體。第四，以六度（Paramita，佈施、持戒、忍辱、精進、禪定、般若）行為體。第五，以十地（Dasabhumika，菩薩修行的十個階段）為性。第六，以三聚戒（Trisamvara，攝律儀戒、攝善法戒、饒益有情戒）行為體。第七，以四禪定（Catvari-dhyanani，色界四種禪定）為體。第八，以三智（Tri-jnana，一切智、道種智、一切種智）為體。第九，以無住處涅槃（Apratisthita-nirvana，不住于生死和涅槃的境界）為體。第十，以三身（Trikaya，法身、報身、應身）為體。
『聖教勝五種有二名體』：第一，正說而非方便，不同於半字教。第二，破斥小乘的偏頗執著，以正對破不了義。第三，大乘有而小乘無。第四，是大菩提（Mahabodhi，偉大的覺悟）之因。第五，使眾生獲得一切智（Sarvajnatva，對一切事物本質的智慧）。體者：前二以大乘教法為體，后三則以十義為體。
『三次第義名體』：名者：第一，境有次第。以作為生識之緣而生起識，名為境。第二，正行次第。行為不顛倒，故名之為正行。第三，果有次第。生起而順遂前因，名之為果。此三者並列為名。二體者：與前十相的體相同。前二相是境，即先有後空。中間六相是行，即先劣后勝。后二相是果，即先法後人，以此來闡明次第。
『四道理名體』。出自《如實論》中。第一，因果道理。初相是通因，第二相是通果，中間六相是別因，后二相是別果。與此通別因果不相違背。第二，相待道理，即因果相待、大小相待。第三，證成道理，即十義互相證成。如無生、成、滅等逆順互相證成。也可以說，此中十義與菩提的因果不相違背，故能證實智慧成就十義的顯現。即是立義等五分論義。第四，法如道理。如果一切法智如是法如，如果個別有體，則非法如道理，即有三：一、無我如（Anatta-tathata，無我的真如）；二、無常如（Anitya-tathata，無常的真如）；三、寂靜如（Santa-tathata，寂靜的真如）。二體者：前三種道理即用十相為體，但從意義上分為三種。第四種以通理為體。
【English Translation】 English version: 'Equality is established in the ultimate meaning of form', referring to two aspects of 'body': First, the body is the Alaya-vijñāna (storehouse consciousness). Second, it is the three natures (Parikalpita, Paratantra, Parinispanna - the imagined nature, the dependent nature, and the perfected nature). Third, it is the non-dual wisdom of consciousness-only (Vijñapti-matrata-nirdvaya-jnana). Fourth, it is the practice of the six perfections (Paramita - generosity, morality, patience, diligence, concentration, and wisdom). Fifth, its nature is the ten grounds (Dasabhumika - the ten stages of a Bodhisattva's practice). Sixth, it is the practice of the three sets of precepts (Trisamvara - the precepts of restraint, the precepts of accumulating good dharmas, and the precepts of benefiting sentient beings). Seventh, it is the four dhyanas (Catvari-dhyanani - the four meditative absorptions of the form realm). Eighth, it is the three wisdoms (Tri-jnana - the wisdom of all things, the wisdom of paths, and the wisdom of all aspects). Ninth, it is the non-abiding Nirvana (Apratisthita-nirvana - the state of neither abiding in samsara nor in Nirvana). Tenth, it is the three bodies (Trikaya - Dharmakaya, Sambhogakaya, Nirmanakaya).
'The Holy Teaching excels in five aspects, having two names and bodies': First, it is the direct teaching, not expedient means, differing from the partial teachings. Second, it refutes the biased attachments of the Hinayana, using the correct view to counter the incomplete understanding. Third, it exists in the Mahayana but not in the Hinayana. Fourth, it is the cause of great Bodhi (Mahabodhi - great enlightenment). Fifth, it enables sentient beings to attain all-knowingness (Sarvajnatva - the wisdom of the essence of all things). The 'body' refers to: the first two use the Mahayana teachings as their body, while the latter three use the ten meanings as their body.
'The meaning of the three stages has a name and body': The 'name' refers to: First, there is a sequence of objects. That which arises as a condition for the arising of consciousness is called an object. Second, there is a sequence of correct practice. Practice is not inverted, hence it is called correct practice. Third, there is a sequence of results. That which arises and fulfills the previous cause is called a result. These three together constitute the 'name'. The 'body' is the same as the body of the previous ten aspects. The first two aspects are objects, meaning first existence then emptiness. The middle six are practice, meaning first inferior then superior. The last two aspects are results, meaning first Dharma then person, thereby clarifying the sequence.
'The four reasons have a name and body'. They are found in the Tattva-siddhi Shastra. First, the reason of cause and effect. The first aspect is the general cause, the second aspect is the general effect, the middle six are specific causes, and the last two are specific effects. There is no contradiction between these general and specific causes and effects. Second, the reason of interdependence, that is, the interdependence of cause and effect, the interdependence of large and small. Third, the reason of proof, that is, the ten meanings prove each other. For example, non-arising, arising, and cessation prove each other in reverse and forward order. It can also be said that the ten meanings here do not contradict the cause and effect of Bodhi, thus proving that wisdom accomplishes the manifestation of the ten meanings. This is the meaning of the five-part argument, such as establishing a thesis. Fourth, the reason of suchness of Dharma. If the wisdom of all dharmas is suchness of Dharma, if there are individual entities, then it is not the reason of suchness of Dharma, which has three aspects: 1. Suchness of no-self (Anatta-tathata - the suchness of no-self); 2. Suchness of impermanence (Anitya-tathata - the suchness of impermanence); 3. Suchness of tranquility (Santa-tathata - the suchness of tranquility). The 'body' refers to: the first three reasons use the ten aspects as their body, but are divided into three from the perspective of meaning. The fourth uses the general principle as its body.
為性。即法空真如是。
三量名體 名。一現量。凡聖所知事非過未名現量。即量度從事時義為名。二教量。即教受之義。三比量。比即比度亦是義。此一從義為名 二體者。若現量即凡聖所知諸法為體。即真俗也。教量即用大乘教為體。即是色識為性。比量即用加行智尋思如實等智為體也。若能用三量四道理智即唯思慧智為性。
五種藏義體名 一體類義。體者是實類之言流類也。一切眾生取體雖多。然識不異從體義立名。二因義因者即由緣與他也。行法為緣。三生義。生者即是能生長。二從功能義立名。但因取與因作因。生則就果也。四真實義。明此識在世不破出世不盡。此就相形勝義立名。五藏義。明此識體聚積恒沙功德。從勝義立名 二體者。同用本覺解心如來藏以之為性。
四種差別義名體 名者。一生死因。即煩惱業。二者報道。即以似色心為體。三涅槃因。即用八修正行為體。四涅槃果。即取三身四種涅槃為體。
五種不凈品。一者邪師。即取外道抳五陰及方便五陰為體。二者邪弟子。同前。三邪戒。用善不善三業為性。四邪定。八禪定為體。五邪慧。用善不善邪思慧意業為體。此法無文。別出名相傳出。
二取名體 一者色根習氣。用根種子為體。二者色相習氣。用
【現代漢語翻譯】 現代漢語譯本 為性。即法空真如（dharma-śūnyatā-tathatā，諸法皆空且真實不變的本性）是。
三量名體： 名：一、現量（pratyakṣa-māna，直接感知）。凡夫和聖人所知的事物，不是過去或未來的，稱為現量。即量度從事時的意義為名。二、教量（āgama-māna，聖教量）。即接受教義的意義。三、比量（anumāna-māna，推理量）。比即比較推度的意義。這三種量從意義上立名。 體：若現量，即凡夫和聖人所知的諸法為體，即真諦和俗諦。教量，即用大乘教義為體，即是色和識為性。比量，即用加行智（prayoga-mārga-jñāna，修行過程中的智慧）尋思如實等智為體。若能用三量和四種道理的智慧，即唯有思慧智為性。
五種藏義名體： 一體類義。體，是真實類別的言語流露。一切眾生所取的體雖然多，然而識並不異，從體義立名。二、因義。因，即由緣而生。行法為緣。三、生義。生，即是能生長。這兩種從功能義立名。但因取與因作因，生則就果而言。四、真實義。說明此識在世時不破滅，出世時不窮盡。這是就相形勝義立名。五、藏義。說明此識體聚積了恒河沙數般的功德，從勝義立名。 體：共同用本覺解心如來藏（tathāgatagarbha，如來藏）作為它的本性。
四種差別義名體： 名：一、生死因。即煩惱和業。二、報道。即以相似的色和心為體。三、涅槃因。即用八正道（ārya-aṣṭāṅga-mārga，達到涅槃的八條正確道路）的修行為體。四、涅槃果。即取三身（trikāya，佛的三種身）和四種涅槃為體。
五種不凈品：一、邪師。即取外道（tīrthika，非佛教的修行者）的五陰（pañca-skandha，構成個體的五種要素）和方便五陰為體。二、邪弟子。同前。三、邪戒。用善不善的三業為性。四、邪定。用八禪定為體。五、邪慧。用善不善的邪思慧意業為體。此法無文，是特別傳出的名相。
二取名體：一者色根習氣。用根種子為體。二者色相習氣。用
【English Translation】 English version It is the nature. That is, dharma-śūnyatā-tathatā (the nature of emptiness and suchness of all dharmas) is.
Three Pramāṇas (valid means of cognition), Name and Essence: Name: First, Pratyakṣa-māna (direct perception). Things known by ordinary beings and sages that are neither past nor future are called Pratyakṣa-māna. That is, the meaning of measuring and engaging in the present moment is the name. Second, Āgama-māna (scriptural testimony). That is, the meaning of receiving teachings. Third, Anumāna-māna (inference). Anumāna means comparison and inference. These three are named from their meanings. Essence: If it is Pratyakṣa-māna, then the dharmas known by ordinary beings and sages are its essence, that is, the true and conventional truths. Āgama-māna uses the Mahāyāna teachings as its essence, that is, form and consciousness are its nature. Anumāna-māna uses the wisdom of prayoga-mārga-jñāna (wisdom in the process of practice) to contemplate suchness and other wisdoms as its essence. If one can use the wisdom of the three pramāṇas and the four kinds of reasoning, then only the wisdom of thought and insight is its nature.
Five Meanings of the Storehouse Consciousness, Name and Essence: First, the meaning of class. Essence is the expression of a real class. Although the essences taken by all sentient beings are many, the consciousness is not different, and the name is established from the meaning of essence. Second, the meaning of cause. Cause is that which arises from conditions. Performing dharma is the condition. Third, the meaning of arising. Arising is the ability to grow. These two are named from the meaning of function. But cause takes giving and cause makes cause, while arising refers to the result. Fourth, the meaning of reality. It clarifies that this consciousness is not destroyed in this world and is not exhausted in transcendence. This is named from the meaning of the superior form. Fifth, the meaning of storehouse. It clarifies that this consciousness body accumulates merits like the sands of the Ganges, and the name is established from the meaning of superiority. Essence: They commonly use the original enlightenment, the mind of liberation, and the Tathāgatagarbha (Buddha-nature) as its nature.
Four Kinds of Different Meanings, Name and Essence: Name: First, the cause of birth and death. That is, afflictions and karma. Second, retribution. That is, taking similar form and mind as the essence. Third, the cause of nirvāṇa. That is, using the practice of the ārya-aṣṭāṅga-mārga (Noble Eightfold Path) as the essence. Fourth, the fruit of nirvāṇa. That is, taking the trikāya (three bodies of the Buddha) and the four kinds of nirvāṇa as the essence.
Five Kinds of Impure Qualities: First, evil teachers. That is, taking the pañca-skandha (five aggregates) of the tīrthika (non-Buddhist practitioners) and the expedient five aggregates as the essence. Second, evil disciples. Same as above. Third, evil precepts. Using the three karmas of good and evil as the nature. Fourth, evil samādhi. Using the eight dhyānas as the essence. Fifth, evil wisdom. Using the intentional karma of evil thought and wisdom of good and evil as the essence. There is no text for this dharma; the names and appearances are specially transmitted.
Two Graspings, Name and Essence: First, the habitual energy of the sense organs of form. Using the seeds of the roots as the essence. Second, the habitual energy of the characteristics of form. Using
色塵種子為體。解者用色心二種習氣為二種取體。深密經云。一者謂依色心根取。二者依于不分別言語戲論薰習而取。
二種意名體 一能與彼生依止。即取次第滅及本識意為體。亦名不染污意。二名染污意。以恒與四惑相應相故。即從過立。即第七識以為體。
四惑名體 一身見。積聚名身。對境明白名見。從假及義為名。二我慢。我是境。慢是心。三我愛。此二從心境為名。四無明。對治明故名無明。從過為名 二體。同用第七心為體。隨義分四使亦可四數也。
三界義二名體 名者。一欲界。欲者即是淫慾及段食慾。界是生性之義。三色界。色即勝色報等欲即色慾也。界與前同。此二從因義為名。三無色界。斷除色慾由無色慾而生名無色界。從所無立名也 二體者。若欲色二界即用色業心業果報五陰及當界欲愛色惑為體。無色界用心業煩惱及四心報為體。
心意識義二名體者 一心。種種義。從義為名。二者意。能生他故名意。三識。取塵了別名識。此二功能力用為名 二體者。若通而言之。八識皆有此義。若別而言之。七識名以心執我茲長生死故。第八識意能與他生依止故。第六識心正能取塵了別故。
茲長十義名體 名者。一增上緣。與他作不障礙名增上緣。二緣緣。與緣
【現代漢語翻譯】 現代漢語譯本 色塵種子為體。解釋者認為，用色心兩種習氣作為兩種『取』（Upādāna）的本體。《深密經》（Saṃdhinirmocana Sūtra）中說：『一者，謂依色心根取；二者，依于不分別言語戲論薰習而取。』
兩種『意』（Manas）的名和體：一種是能為其他（心識）提供生起所依止的，即取次第滅和本識意為體，也叫做不染污意。另一種叫做染污意，因為它恒常與四種煩惱相應，這是從過患而立名，即第七識作為它的本體。
四種煩惱的名和體：一是身見（Satkāya-dṛṣṭi）。積聚稱為身，對境明白稱為見，這是從假立和意義而得名。二是我慢（Ātmamāna）。『我』是所緣境，『慢』是心所。三是我愛（Ātmaprema）。這兩種是從心和境而得名。四是無明（Avidyā）。因為能被光明對治，所以叫做無明，這是從過患而立名。它們的本體都是用第七識作為本體。隨著意義的不同，可以分為四使，也可以算作四個。
三界（Tridhātu）的意義、名和體：名，一是欲界（Kāmadhātu）。『欲』指的是淫慾和段食慾。『界』是生性的意思。二是色界（Rūpadhātu）。『色』指的是殊勝的色報等，『欲』指的是。『界』的含義與前面相同。這兩種是從因的意義而得名。三是無色界（Ārūpyadhātu）。斷除了，由於沒有**而生，所以叫做無色界，這是從所沒有的而立名。體，如果說欲界和色界，就用色業、心業、果報五陰以及當界的欲愛、色惑作為本體。無色界用心業、煩惱和四種心報作為本體。
心意識（Citta-manas-vijñāna）的意義、名和體：一是心（Citta）。有種種意義，從意義而得名。二是意（Manas）。能生起其他（心識），所以叫做意。三是識（Vijñāna）。取塵了別，所以叫做識。這兩種都是從功能、力量和作用而得名。體，如果從普遍意義上說，八識都具有這些意義。如果從特別意義上說，第七識名為心，因為它執著我，滋長生死。第八識名為意，因為它能為其他（心識）提供生起所依止。第六識名為識，因為它能真正取塵了別。
滋長十義的名和體：名，一是增上緣（Adhipati-pratyaya）。為其他（法）提供不障礙，叫做增上緣。二是緣緣。
【English Translation】 English version The seed of the object-dust (rūpa-dhātu) is taken as the substance. Interpreters consider the two kinds of habitual energies of form and mind as the substance of the two kinds of 'grasping' (Upādāna). The Saṃdhinirmocana Sūtra says: 'First, it is said to grasp based on the roots of form and mind; second, it is to grasp based on the熏習 (xūnxí, perfuming) of non-discriminating verbal play and frivolous talk.'
The names and substances of the two kinds of 'mind' (Manas): One is that which can provide a basis for the arising of others (consciousnesses), that is, taking the successively ceasing and the fundamental consciousness-mind as its substance, also called the non-defiled mind. The other is called the defiled mind, because it is constantly associated with the four afflictions, which is named from its fault, that is, the seventh consciousness is taken as its substance.
The names and substances of the four afflictions: First is the view of self (Satkāya-dṛṣṭi). Accumulation is called self, and clarity towards objects is called view, which is named from convention and meaning. Second is self-conceit (Ātmamāna). 'Self' is the object, and 'conceit' is the mental state. Third is self-love (Ātmaprema). These two are named from mind and object. Fourth is ignorance (Avidyā). Because it can be counteracted by light, it is called ignorance, which is named from its fault. Their substance is all the seventh consciousness. Depending on the meaning, they can be divided into four messengers or counted as four.
The meaning, names, and substances of the three realms (Tridhātu): Name, first is the desire realm (Kāmadhātu). 'Desire' refers to sexual desire and the desire for coarse food. 'Realm' means the nature of birth. Second is the form realm (Rūpadhātu). 'Form' refers to the superior form retributions, etc., and 'desire' refers to . 'Realm' has the same meaning as before. These two are named from the meaning of the cause. Third is the formless realm (Ārūpyadhātu). Cutting off , because it arises from the absence of **, it is called the formless realm, which is named from what is absent. Substance, if we talk about the desire realm and the form realm, we use the karma of form, the karma of mind, the five aggregates of retribution, and the desire-love and form-afflictions of that realm as the substance. The formless realm uses the karma of mind, afflictions, and the four mental retributions as the substance.
The meaning, names, and substances of mind, thought, and consciousness (Citta-manas-vijñāna): First is mind (Citta). It has various meanings, named from its meaning. Second is thought (Manas). It can give rise to other (consciousnesses), so it is called thought. Third is consciousness (Vijñāna). It grasps dust and distinguishes, so it is called consciousness. These two are named from their function, power, and effect. Substance, if we speak in a general sense, all eight consciousnesses have these meanings. If we speak in a specific sense, the seventh consciousness is called mind because it clings to self and nourishes birth and death. The eighth consciousness is called thought because it can provide a basis for the arising of other (consciousnesses). The sixth consciousness is called consciousness because it can truly grasp dust and distinguish.
The names and substances of the ten meanings of nourishing: Name, first is the dominant condition (Adhipati-pratyaya). Providing non-obstruction to other (dharmas) is called the dominant condition. Second is the object-condition.
作緣名緣緣。三解相。相識體是解性。四共作。能所共成因果也。五染污。用持他染法名染污。六業熏習。持業故名業熏習。七因。與他為依持因。八果。與他為所生果也。九道。就相為五道。十地。就相為三界九地 體者。阿梨識功能為體。以取能茲長故報。
滋長三義名體 一由此十法令心相續。即本功能自相續滋長緣也。三義記是能重十法即因。二此心能攝持一切法種子。即由本識成此種子即滋長。本記名緣因。三所滋長。即三界果報也 二體者有二。若前一用本識為體。后二是能熏法。于中初是色心習氣。第二是三界果。即與前三界體同。若依本記。中間一種本識為體。餘二能熏法為體。
增壹中四種識名體 名者。喜樂．愛．習．著阿梨。此等喜樂愛並是能熏。世尊就不了教相以能熏從所熏說也。體與前不異。若取所從。喜樂等體者即喜樂愛著。此三貪習氣為體。若習阿梨耶已通貪嗔癡等習氣為體也。
二愛名體 一有愛。緣有生愛名有愛。二無有愛。緣報斷生愛名無有愛。並從心境為名 二體者。用心習氣以為體。即人我執也。通見修。
四倒二名體 一不凈凈倒。三十六物穢惡名不凈。即過凈者望計以為妙。非凈計凈名倒。二苦計為樂。三界皆為三苦所切名苦。以愛少苦記之
【現代漢語翻譯】 現代漢語譯本 『作緣名緣緣』：作為條件，被稱為『緣緣』。 『三解相』：三種理解的表相。『相識體是解性』：表相認識的本體是理解的性質。 『四共作』：四種共同作用。能和所共同成就因果。 『五染污』：運用並執持其他染污之法，稱為『染污』。 『六業熏習』：執持業力，所以稱為『業熏習』。 『七因』：作為其他事物的依靠和支援，是為『因』。 『八果』：作為其他事物產生的結果，是為『果』。 『九道』：就表相而言，有五道。 『十地』：就表相而言，有三界九地。 本體：阿梨耶識（Ālaya-vijñāna，藏識）的功能是本體，因為它能獲取並滋養增長，所以產生果報。 滋養增長的三種含義是本體： 一、由此十種法則使心相續不斷，即原本的功能自然相續滋長，是為『緣』。 三義記是能重十法即因：三種含義的記錄是能夠重複十種法則，也就是『因』。 二、此心能夠攝持一切法的種子，即由本識成就這些種子，是為滋長。本記名緣因：根本的記錄稱為『緣因』。 三、所滋長的是三界的果報。 二、本體有兩種。如果就前一種而言，以本識為本體。后兩種是能熏之法。其中，第一種是色心習氣，第二種是三界果報，與前面的三界本體相同。如果依據根本的記錄，中間一種以本識為本體，其餘兩種以能熏之法為本體。 《增壹阿含經》中四種識稱為本體： 名稱：喜樂、愛、習、著阿梨耶（Ālaya-vijñāna，藏識）。這些喜樂愛都是能熏。世尊就未完全理解的教相，以能熏從所熏的角度來說。 本體與前面沒有不同。如果取其所從，喜樂等的本體就是喜樂愛著。這三種以貪的習氣為本體。如果習阿梨耶，就已經貫通貪嗔癡等習氣為本體。 二、愛名為本體： 一、有愛：緣于存在而產生的愛，稱為『有愛』。 二、無有愛：緣于果報斷滅而產生的愛，稱為『無有愛』。都從心和境來命名。 二、本體：用心習氣作為本體，也就是人我執。貫通見和修。 四顛倒二名體： 一、不凈凈倒：三十六種事物污穢醜惡，稱為『不凈』。即過度追求清凈的人，妄計以為美好。不是清凈卻認為是清凈，稱為『顛倒』。 二、苦計為樂：三界都被三種苦所逼迫，稱為『苦』。因為喜愛少許的快樂而記錄下來。
【English Translation】 English version 'Making conditions is called condition-condition': Being a condition, it is called 'condition-condition'. 'Three aspects of understanding': Three aspects of understanding. 'The substance of recognition of aspects is the nature of understanding': The substance of recognizing aspects is the nature of understanding. 'Four acting together': Four kinds of acting together. The able and the what are jointly accomplished as cause and effect. 'Five defilements': Using and holding other defiled dharmas is called 'defilement'. 'Six karma熏習(xūnxí, perfuming)': Holding karma is called 'karma熏習(xūnxí, perfuming)'. 'Seven cause': Being a support and reliance for others is 'cause'. 'Eight effect': Being the result produced by others is 'effect'. 'Nine paths': In terms of appearances, there are five paths. 'Ten grounds': In terms of appearances, there are the Three Realms and Nine Grounds. The substance: The function of Ālaya-vijñāna (store consciousness) is the substance, because it can acquire and nourish growth, so it produces retribution. The three meanings of nourishing growth are the substance: 1. Because of these ten laws, the mind continues uninterruptedly, that is, the original function naturally continues to grow, which is 'condition'. The three meanings recorded are able to repeat the ten laws, which is 'cause'. 2. This mind can hold the seeds of all dharmas, that is, these seeds are accomplished by the basic consciousness, which is nourishing growth. The fundamental record is called 'condition-cause'. 3. What is nourished and grown is the retribution of the Three Realms. 2. There are two kinds of substance. If it refers to the former, the basic consciousness is the substance. The latter two are the dharmas that can perfuming. Among them, the first is the habits of form and mind, and the second is the retribution of the Three Realms, which is the same as the substance of the previous Three Realms. If according to the fundamental record, the middle one takes the basic consciousness as the substance, and the remaining two take the dharmas that can perfuming as the substance. In the Ekottara Agama Sutra, the four kinds of consciousness are called the substance: Names: Joy, happiness, love, habit, attachment Ālaya-vijñāna (store consciousness). These joys, happinesses, and loves are all able to perfuming. The World Honored One speaks from the perspective of what is perfumed by what is able to perfuming, regarding the teachings that are not fully understood. The substance is no different from the previous one. If taking what it comes from, the substance of joy, happiness, etc. is joy, happiness, love, and attachment. These three take the habits of greed as the substance. If practicing Ālaya-vijñāna, it has already connected the habits of greed, anger, ignorance, etc. as the substance. 2. Love is named as the substance: 1. Love of existence: Love arising from existence is called 'love of existence'. 2. Love of non-existence: Love arising from the cessation of retribution is called 'love of non-existence'. Both are named from mind and object. 2. Substance: Taking the habits of mind as the substance, that is, the attachment to self. It connects seeing and cultivation. Four inversions and two names of substance: 1. Impure as pure inversion: The thirty-six things are filthy and disgusting, called 'impure'. That is, those who excessively pursue purity, falsely think it is wonderful. Not pure but thinking it is pure is called 'inversion'. 2. Considering suffering as happiness: The Three Realms are all oppressed by the three sufferings, called 'suffering'. Because of the love of a little happiness, it is recorded.
為樂。三無常常倒。生滅無常計不生滅名常。四無我我倒。不自在故名無我。妄計自在有其神主名我。倒者皆解與境違名倒。並從過義立名 二體。用二見半為體。即身見取則樂得。斷見即邊見之半。即無常常息也。
四愛名體 一飲食。二衣服。三住處。四有無有愛。並從心境為名 體者。同以愛心習氣為體 四種希有無正文出。
別義有三。一別意。如來本說阿梨耶意為顯功德不欲說此義。二別名。但說名不說識義。三別義。大乘微細境別彼苦等智也。
三相名體 一自相。自是別他之名。即相形受名。二因相。因是功能。與他作因故。即功能立號。三果相。果酬他能熏法起名之為果。即從果義立目。相者即事相。事相為相。即從義為名 體者。若通同以本識心功能為體。別而語。因取持他生他等義為體。果取從他生邊為果體自相取前因果即為自相體也。
三時義二名體 名者。一方便時。非正為作業為是正前緣分名方便時。二正作時。正作業根本名正。為正作時。三作后慶快名作后時。並相形受號 二體者。若三時同於一事者。若是善即善。惡無記即用惡無記。三業為體。亦即身口心也。若前後不共成一者。此即不定隨前事說。
自作等三業義名體 一名者。一自作。自相形之
【現代漢語翻譯】 現代漢語譯本： 以快樂為樂。三種無常常常顛倒。將生滅的無常視為不生不滅，稱之為常。四種無我我倒。因為不自在的緣故，稱之為無我。錯誤地認為有自在的神靈主宰，稱之為我。顛倒的意思都是指與實境相違背，稱之為顛倒。這些都從過失的意義上立名。 二體：以二見的一半作為體。即身見和見取見的快樂，斷見即是邊見的一半，也就是無常的止息。
四愛名體：一、飲食。二、衣服。三、住處。四、有無有愛。這些都從心和境的相互作用來命名。體：共同以愛心的習氣作為體。四種希有，沒有在正文中出現。
別義有三：一、別意。如來本意是說阿梨耶（Ālaya，藏識）的功德，不想要說這個意義。二、別名。只說名稱，不說識的意義。三、別義。大乘的微細境界區別于彼苦等智。
三相名體：一、自相。自是區別於他者的名稱，即相狀和形貌。二、因相。因是功能，因為能作為他者的因，即以功能來立名。三、果相。果是酬報他者熏習而產生的法，稱之為果，即從果的意義上立名。相，就是事相，事相作為相，即從意義上命名。體：如果通泛地說，都以本識心的功能作為體。如果分別地說，因取其持有他者、產生他者的意義作為體，果取其從他者產生的一面作為果體，自相取其前因後果作為自相的體。
三時義二名體：名：一、方便時。不是真正地作業，而是作為真正作業的前緣，所以稱為方便時。二、正作時。真正作業的根本，稱為正作時。三、作后慶快時。作業完成後感到慶幸快樂，稱為作后時。這些都是相互比較而得名。二體：如果三時相同於一件事，如果是善，就以善，惡或無記就以惡或無記的三業作為體，也就是身口意。如果前後不共同構成一件事，那麼就根據之前的事情來說。
自作等三業義名體：一名：一、自作。自己形成。
【English Translation】 English version: Taking pleasure as pleasure. The three impermanences are often inverted. Considering the impermanence of arising and ceasing as non-arising and non-ceasing is called permanence. The four non-selves are inverted self. Because of the lack of self-mastery, it is called non-self. Mistakenly believing that there is a self-mastering spirit is called self. Inversion means that it is contrary to reality, and is called inversion. These are all named from the meaning of fault. Two entities: Taking half of the two views as the entity. That is, the pleasure of the view of self and the view of holding to views, the cessation of annihilation is half of the extreme view, which is the cessation of impermanence.
Four loves name and entity: 1. Food and drink. 2. Clothing. 3. Dwelling place. 4. Love of existence and non-existence. These are all named from the interaction of mind and environment. Entity: Commonly taking the habitual energy of loving-kindness as the entity. The four rare things do not appear in the main text.
Three different meanings: 1. Different intention. The original intention of the Tathagata (如來，One of the titles of a Buddha) was to speak of the merits of Ālaya (阿梨耶，Store consciousness), not wanting to speak of this meaning. 2. Different name. Only the name is spoken, not the meaning of consciousness. 3. Different meaning. The subtle realm of Mahayana (大乘，Great Vehicle) is different from the wisdom of suffering, etc.
Three characteristics name and entity: 1. Self-characteristic. Self is the name that distinguishes it from others, that is, appearance and form. 2. Cause characteristic. Cause is function, because it can be the cause of others, that is, naming by function. 3. Effect characteristic. Effect is the Dharma (法，Teachings) that arises in response to the熏習 (Xunxi, perfuming) of others, called effect, that is, naming from the meaning of effect. Characteristic is the event characteristic, the event characteristic is the characteristic, that is, naming from the meaning. Entity: If speaking generally, all take the function of the fundamental consciousness mind as the entity. If speaking separately, cause takes the meaning of holding others and producing others as the entity, effect takes the side of being produced from others as the effect entity, and self-characteristic takes the previous cause and effect as the entity of self-characteristic.
Three times meaning two names and entities: Name: 1. Expedient time. It is not truly working, but as the prior condition of true work, it is called expedient time. 2. Actual working time. The root of actual working is called actual working time. 3. Time of rejoicing after work. Feeling happy and joyful after work is called the time after work. These are all named by mutual comparison. Two entities: If the three times are the same as one thing, if it is good, then it is good, evil or neutral is taken as the three karmas of evil or neutral, that is, body, speech, and mind. If the front and back do not jointly constitute one thing, then it is said according to the previous thing.
Self-made and other three karma meanings names and entities: One name: 1. Self-made. Self-formed.
名作。運動之義。即從相形及義為名。二教他作。教即是緣。他即相形是義。從相形及義為名。三隨喜作。識逐他善惡等事。名之為隨。情生適悅為喜。一向從心為名 二體者。若自作教他通而言之。用身口意三業為性。若隨喜作唯是意業為性。亦得通身口二業。
三緣生名體 名者。一自性緣生。自之言體。性之因。亦可是不改為義。緣是因義。生是果。從體因及果義為名。二愛非愛。善報順情名愛。惡報違情名非愛。從義為名。三受用。即識能納境名取塵名用。從心功能為名 體者。自性以阿梨為體。愛非愛通方便果報五陰為體。受用六識為體。
二種生身名體 一善道生身。惡道生身。善惡是因。道是通生之義。報果名生身。以依止為義從因果及義為名。體與愛非愛同。
三業名體 名者。一罪業。三途苦果名之為罪。從過為名。二福業。業體善巧能生於樂果名福。從義用為名。三不動業。所得果於地于趣不可動。如欲界惡業得於人天業于惡道受故不名定故。從用為名 二體者。罪業用身口意為體。福用欲界善身口意三業為體。不動業用與同時定意思及身口七支定共無作業為體也。
十二因緣義二名體 一無明。從無他立名。二行。起作後果名行。三識。了別名識。此二從用立名。四
名色。名通一切心法。色即似色等。從義及體立名。五六入。六是數。入是義。以通心入出故。從數義受名。六觸。即心觸塵也。七受。納取前境名受。亦是用也。八愛。染心著境名愛。即義名。此三從義用為名。九取。由前愛心更增上發業名取。從義用為名。十有。即見在業能得當果名有。從果為名。十一生。即新諸根起名之生即果。從果為名。十二老死。諸根衰變名老。神識遷謝名死。從過立名 二體者。總用煩惱業報為性。于中差別者。前緣起中。無明是煩惱。行是業。識等五是報。後緣起中。愛取是煩惱。有是業。生老死是報。若總而言之。無明愛取是煩惱。行有是業。餘七是報。時分別皆通五陰。以中陰入識支中也。
三道義 即煩惱道。玷汙凈心名為煩惱。以能生業故名道。從過及用為名。二業道。造作名業。能生報故名道。三報道。酬遂前因名報。能生煩惱及業名道。從義及用為名 二體者。煩惱用心習氣為體。業用身口意三業為性。報用五陰為體。
迷等三惑義名者 一無知。即凡夫由無明故名無知。即無他受名。二疑知。即疑當體為名。三顛倒知。違返正義名顛倒。心決執名知。從義用為名 體者。無知即四鈍使。疑即疑使。顛倒即五邪見。總十使。亦可是凡夫菩薩二乘等三人。
【現代漢語翻譯】 現代漢語譯本 名色（Nāmarūpa）：『名』指一切心法，『色』指似色等。從意義和本體上立名。 五六入（Pañca-ṣaḍāyatana）：『六』是數字，『入』是意義，因為能讓心識出入。從數字和意義上受名。 六觸（Ṣaṭsparśa）：即心觸塵境。 七受（Saptavedanā）：領納前境名為『受』，也是一種作用。 八愛（Aṣṭatṛṣṇā）：染著于境界的心名為『愛』，即從意義上立名。這三者從意義和作用上立名。 九取（Navaupādāna）：由於之前的愛心更加增長而引發業力，名為『取』。從意義和作用上立名。 十有（Daśabhava）：即現在的業力能夠得到將來的果報，名為『有』。從果報上立名。 十一生（Ekādaśajāti）：即新的諸根生起，名為『生』，即果報。從果報上立名。 十二老死（Dvādaśājarāmarana）：諸根衰敗變化名為『老』，神識遷離謝世名為『死』。從過患上立名。 二體方面：總體上用煩惱、業、報作為體性。其中的差別是：在前面的緣起中，無明（Avidyā）是煩惱，行（Saṃskāra）是業，識（Vijñāna）等五是報。在後面的緣起中，愛（Tṛṣṇā）、取（Upādāna）是煩惱，有（Bhava）是業，生（Jāti）、老死（Jarā-maraṇa）是報。如果總而言之，無明（Avidyā）、愛（Tṛṣṇā）、取（Upādāna）是煩惱，行（Saṃskāra）、有（Bhava）是業，其餘七支是報。時間上的分別都貫通五陰（Pañcaskandha），因為中陰身進入識支中。 三道義：即煩惱道。玷汙清凈心名為煩惱，因為它能產生業力，所以名為道。從過患和作用上立名。二業道。造作名為業，能產生果報所以名為道。三報道。酬償前因名為報，能產生煩惱和業力，所以名為道。從意義和作用上立名。二體方面：煩惱以用心習氣為體。業以身口意三業為性。報以五陰（Pañcaskandha）為體。 迷等三惑的意義和名稱：一無知。即凡夫由於無明（Avidyā）的緣故名為無知，即沒有其他領受。二疑知。即以懷疑的當體作為名稱。三顛倒知。違背正確的意義名為顛倒，內心決斷執著名為知。從意義和作用上立名。體方面：無知即四鈍使，疑即疑使，顛倒即五邪見。總共十使。也可能是凡夫、菩薩、二乘等三人。
【English Translation】 English version Nāmarūpa (Name and Form): 'Name' refers to all mental phenomena, and 'Form' refers to things like visible forms. The name is established based on both meaning and substance. Pañca-ṣaḍāyatana (The Five or Six Sense Bases): 'Six' is a number, and 'āyatana' means 'entrance,' because it allows consciousness to enter and exit. The name is derived from number and meaning. Ṣaṭsparśa (Six Contacts): This refers to the contact of the mind with sense objects. Saptavedanā (Seven Feelings): Experiencing the preceding object is called 'feeling,' and it is also a function. Aṣṭatṛṣṇā (Eight Desires): The mind attached to objects is called 'desire,' which is named from its meaning. These three are named from their meaning and function. Navaupādāna (Nine Graspings): Due to the increase of previous desire, karma is generated, which is called 'grasping.' The name is derived from meaning and function. Daśabhava (Ten Existence): The present karma can obtain future results, which is called 'existence.' The name is derived from the result. Ekādaśajāti (Eleven Birth): The arising of new faculties is called 'birth,' which is a result. The name is derived from the result. Dvādaśājarāmarana (Twelve Old Age and Death): The decay and change of faculties is called 'old age,' and the departure and cessation of consciousness is called 'death.' The name is derived from the fault. In terms of the two aspects of substance: Generally, afflictions, karma, and retribution are used as the nature. The differences are: In the preceding dependent origination, Avidyā (ignorance) is affliction, Saṃskāra (formation) is karma, and Vijñāna (consciousness) and the five aggregates are retribution. In the subsequent dependent origination, Tṛṣṇā (desire) and Upādāna (grasping) are afflictions, Bhava (becoming) is karma, and Jāti (birth) and Jarā-maraṇa (old age and death) are retribution. In summary, Avidyā (ignorance), Tṛṣṇā (desire), and Upādāna (grasping) are afflictions, Saṃskāra (formation) and Bhava (becoming) are karma, and the remaining seven are retribution. The temporal distinctions all penetrate the five skandhas (aggregates), because the intermediate state enters the consciousness aggregate. The meaning of the three paths: The path of afflictions. Defiling the pure mind is called affliction, because it can generate karma, so it is called a path. The name is derived from fault and function. The path of karma. Creation is called karma, and it can generate retribution, so it is called a path. The path of retribution. Compensating for previous causes is called retribution, and it can generate afflictions and karma, so it is called a path. The name is derived from meaning and function. In terms of the two aspects of substance: Afflictions take the habits of the mind as their substance. Karma takes the three karmas of body, speech, and mind as its nature. Retribution takes the five skandhas (aggregates) as its substance. The meaning and names of the three confusions such as delusion: First, ignorance. Ordinary people are called ignorant because of Avidyā (ignorance), which means there is no other reception. Second, doubtful knowledge. The name is based on the entity of doubt itself. Third, inverted knowledge. Contradicting the correct meaning is called inversion, and the decisive clinging of the mind is called knowledge. The name is derived from meaning and function. In terms of substance: Ignorance is the four dull attachments, doubt is the attachment of doubt, and inversion is the five wrong views. There are a total of ten attachments. It could also be the three types of people: ordinary people, Bodhisattvas, and those of the two vehicles.
二種見。一不平等見。四見是邊中常見我見戒取見見取。常見為本二不平等不會因果正道理故。從過義立名。亦可外道因即定因不可為果。果即定果不可為因。故非平等。二無因。即是邪見也。執無之心壞正因理名無因。即從所無立名。
僧佉二十五諦約五義分別。一由別有總。別是變異。總是自性。二由末有本。變異是末。自性是本。末中有貪瞋癡即知自性亦有。三由事有能。事是事。能用。能作萬物。由能有體故能如此。體即自性。四因果差別。因是自性。果即變果也。五由三有無分別。由變異入自性故無分別也二十五諦。自性是本。從自性生智。從智生我慢。我慢生五唯量。五唯量成五大。五大成十一根。五唯量即五塵。五大即四大加空。十一根等五根上加手足口大便男女隨一併心平根。加我知即為二十五也。
六執名體 名。一計自性。自之言體。性言因。即體用為名。二宿作。事謝于往名之為宿。宿能得報名作。從義用為名。三自在變化。自在者報法。隨心名自在。改易色形名變。無而忽有名化。即從勝用為名。四八自在我。作用無礙名自在。自在之者因我。即體義為名。五無因。邪心緣于壞事名之為無。因者即所無之因也。即從心行及無為名。六執我作者受。我者是心。計是神主之體。
【現代漢語翻譯】 現代漢語譯本 兩種見解。一是不平等見（認為事物本質上是不平等的見解）。四見指的是邊見、常見、我見（認為存在永恒不變的『我』的見解）、戒取見（錯誤地認為遵守某種戒律可以獲得解脫的見解）和見取見（執著于自己的錯誤見解的見解）。常見是根本，因為兩種不平等見不會遵循因果的正當道理。這是從過失的意義上建立的名稱。也可以說外道的『因』就是固定的『因』，不能成為『果』；『果』就是固定的『果』，不能成為『因』。所以不是平等。二是沒有因，這就是邪見。執著于沒有『因』的心態，破壞了正確的因果道理，稱為『無因』。這是從所沒有的事物上建立的名稱。
僧佉（Samkhya，印度古代哲學流派，數論派）的二十五諦（二十五種真實存在的要素）大約從五個方面進行區分。一是從個別到總體。個別指的是變異，總體指的是自性（Prakriti，宇宙的本源）。二是從末端到根本。變異是末端，自性是根本。末端中有貪、嗔、癡，由此可知自性中也有。三是從事物到能力。事物指的是事，能力指的是作用。能夠創造萬物。因為有能力才有實體，所以才能如此。實體就是自性。四是因果差別。『因』是自性，『果』就是變異的果。五是從三有到無分別。因為變異進入自性，所以沒有分別。二十五諦中，自性是根本。從自性產生智（Buddhi，理智）。從智產生我慢（Ahamkara，自我意識）。我慢產生五唯量（Tanmatras，五種感覺的潛在形式）。五唯量形成五大（Mahabhutas，五種基本元素）。五大形成十一根（Ekadasendriya，十一種感官）。五唯量就是五塵（五種感官對像）。五大就是四大（地、水、火、風）加上空。十一根等於五根（五種感覺器官）加上手、足、口、大便、男女生殖器中的一個，再加上心（Manas，心意）。加上『我知』就是二十五諦。
六執名體。名：一，計自性（Prakriti，宇宙的本源）。『自』指的是體，『性』指的是因，即以體和用作為名稱。二，宿作（Purva-karma，前世的行為）。事情過去之後稱為『宿』。『宿』能夠得到報應，稱為『作』。從意義和作用上作為名稱。三，自在變化（Isvara-parinama，自在天的變化）。『自在』指的是報法，隨心所欲稱為『自在』。改變顏色和形狀稱為『變』。無中生有稱為『化』。即從殊勝的作用上作為名稱。四，八自在我（Asta-aisvarya-atman，擁有八種自在力的『我』）。作用沒有阻礙稱為『自在』。『自在』的根本在於『我』。即以本體的意義作為名稱。五，無因（Ahetu，無因論）。邪惡的心緣于破壞性的事物，稱之為『無』。『因』指的是所沒有的『因』。即從心行和『無』上作為名稱。六，執我作者受（Atma-kartri-bhokta，執著于『我』是作者和受者）。『我』指的是心，認為是神的主體。
【English Translation】 English version Two kinds of views. One is the unequal view (a view that believes things are essentially unequal). The four views refer to extreme views, eternalism, self-view (the view that there is a permanent and unchanging 'self'), moralistic views (the mistaken belief that following certain precepts can lead to liberation), and attachment to views (attachment to one's own wrong views). Eternalism is the root, because the two unequal views do not follow the correct principles of cause and effect. This is a name established from the meaning of fault. It can also be said that the 'cause' of the heretics is a fixed 'cause' and cannot become a 'result'; the 'result' is a fixed 'result' and cannot become a 'cause'. So it is not equal. The second is without cause, which is a wrong view. Attachment to the mind without 'cause' destroys the correct principle of cause and effect, and is called 'without cause'. This is a name established from what is not.
The twenty-five Tattvas (twenty-five real elements) of Samkhya (an ancient Indian philosophical school, the Samkhya school) are roughly distinguished from five aspects. One is from the individual to the whole. The individual refers to change, and the whole refers to Prakriti (the origin of the universe). The second is from the end to the root. Change is the end, and Prakriti is the root. There are greed, hatred, and delusion in the end, so it can be known that there are also in Prakriti. The third is from things to abilities. Things refer to things, and abilities refer to functions. Able to create all things. Because there is ability, there is substance, so it can be like this. The substance is Prakriti. The fourth is the difference between cause and effect. 'Cause' is Prakriti, and 'effect' is the effect of change. The fifth is from the three existences to non-discrimination. Because change enters Prakriti, there is no discrimination. Among the twenty-five Tattvas, Prakriti is the root. From Prakriti arises Buddhi (intellect). From Buddhi arises Ahamkara (ego-consciousness). Ahamkara produces five Tanmatras (potential forms of the five senses). The five Tanmatras form the five Mahabhutas (five basic elements). The five Mahabhutas form the eleven Ekadasendriya (eleven senses). The five Tanmatras are the five sense objects. The five Mahabhutas are the four great elements (earth, water, fire, wind) plus space. The eleven senses are equal to the five senses plus one of the hands, feet, mouth, excrement, and male and female reproductive organs, plus Manas (mind). Adding 'I know' is the twenty-five Tattvas.
Six attachments to name and substance. Name: First, calculating Prakriti (the origin of the universe). 'Self' refers to substance, and 'nature' refers to cause, that is, using substance and function as a name. Second, Purva-karma (past actions). After things have passed, it is called 'past'. 'Past' can get retribution, called 'action'. From the meaning and function as a name. Third, Isvara-parinama (transformation of Isvara). 'Isvara' refers to retribution, and doing whatever you want is called 'Isvara'. Changing color and shape is called 'change'. Creating something out of nothing is called 'transformation'. That is, from the superior function as a name. Fourth, Asta-aisvarya-atman ('I' with eight kinds of freedom). Action without hindrance is called 'freedom'. The root of 'freedom' lies in 'I'. That is, using the meaning of the body as a name. Fifth, Ahetu (atheism). An evil mind is attached to destructive things, which is called 'nothing'. 'Cause' refers to the 'cause' that is not there. That is, from the mind and 'nothing' as a name. Sixth, Atma-kartri-bhokta (attachment to 'I' as the author and recipient). 'I' refers to the mind, and it is considered the subject of the gods.
作者即我能作因。受者受即受者即我能也。從體及用為名 二體者。自性以常見即邊見少分我見戒取為性。宿作少分邪見。亦可見戒取見為性。自在有常見有戒取亦有見取。八自在我以我見及戒取見為體。因是邪見為體。我作者受以邪見我見邊見戒取見四見為體。總而言五見為體。
二十五諦。此是僧佉取加毗羅仙人義。從定起作此執。此是色界地中煩惱之心。八萬劫外不覺名之為冥。即迷無明喚之為冥。從冥生大即以業為大。受生之無名大。百論名覺。覺生慢慢是中陰。陰兩間生識。百論名我心。從我生二即色心。色有二十一。五塵五大五根五業加心平等為二十一。心法有三。染粗黑。通前二十四。覺與我心為二十六。男女二根一人不併故言二十五也。
八自在名體 一于細最細。二于大最大。三遍至。四隨意。五無系屬。六變化。七常無變異。八清凈無憂 體同以我為體。就能分八也。
二種子名體 名者。一外種子。體非情道名外。從義為名。二內種子。體是情道之心名內。從義為名。通名種子。從義用為名 體者。內用色心習氣為體。亦可業煩惱報為性。外種用色等四塵為體。
生引二因義名體 名者。一生因。親能辨果名生。所生是果名生。能生名因。從功能及果為名。二引因。
【現代漢語翻譯】 現代漢語譯本： 作者就是『我能作因』（認為自己是行動的 initiating cause）。接受者接受，即接受者就是『我能』（認為自己有能力）的體現。從本體和作用兩個方面來命名。 二體指的是：自性，以常見（認為事物是永恒不變的）即邊見（執著於事物的一端）的少部分，我見（認為有一個真實的『我』存在），戒取見（錯誤地認為遵守某種戒律或儀式可以獲得解脫）為特性。宿作（過去的業力）的少部分邪見（錯誤的見解）。也可以說，可見取見（執著于自己的見解）為特性。自在有常見，有戒取，也有見取。八自在（擁有八種自在力的神）以我見和戒取見為本體。原因是邪見為本體。『我』（作者）和接受者以邪見、我見、邊見、戒取見這四種見解為本體。總而言之，五見（身見、邊見、邪見、見取見、戒禁取見）為本體。
二十五諦（Sāṃkhya哲學中的二十五個基本原理）。這是僧佉（Sāṃkhya）學派採納了加毗羅仙人（Kapila）的觀點。從禪定中產生，並執著於此。這是地中的煩惱之心。八萬劫之外的不覺悟被稱為冥（Avidya），也就是迷惑無明，稱之為冥。從冥產生大（Mahat），即以業為大。受生的無名大。百論（Śataśāstra）中稱為覺（Buddhi）。覺產生慢慢（ahaṃkāra），是中陰（antarābhava）。陰陽兩間產生識（Vijñāna）。百論中稱為我心（aham）。從我產生二，即色（Rūpa）和心（Nāma-Rūpa）。色有二十一。五塵（色、聲、香、味、觸），五大（地、水、火、風、空），五根（眼、耳、鼻、舌、身），五業（語、身、意），加上心平等為二十一。心法有三：染、粗、黑。通前二十四。覺與我心為二十六。男女二根，一人不併存，所以說是二十五。
八自在的名和體：一，于細最細（Aṇimā，能變得極小）。二，于大最大（Mahimā，能變得極大）。三，遍至（Laghima，能變得極輕）。四，隨意（Prāpti，能隨意到達任何地方）。五，無系屬（Prākāmya，能實現任何願望）。六，變化（Īśitva，擁有支配一切的力量）。七，常無變異（Vaśitva，能控制一切）。八，清凈無憂（Kāma-avasāyitva，能完全滿足慾望）。體同以『我』為體。就功能而言分為八種。
二種子（Bīja）的名和體：名指的是：一，外種子。體是非情道（非有情眾生的境界），名為外。從意義上命名。二，內種子。體是情道（有情眾生的境界）之心，名為內。從意義上命名。統稱為種子。從意義和作用上命名。體指的是：內種以色心習氣為體。也可以說業、煩惱、報為特性。外種以色等四塵為體。
生因和引因二因的意義和名稱：名稱指的是：一生因。親能辨別果，名為生。所生的是果，名為生。能生的是因。從功能和果的角度命名。二，引因。
【English Translation】 English version: The author is the 'I can cause' (thinking oneself as the initiating cause of action). The receiver receives, meaning the receiver is the embodiment of 'I can' (thinking oneself as capable). Naming is done from the aspects of essence and function. The two essences refer to: Self-nature, characterized by eternalism (thinking things are permanent), which is a small part of extremism (clinging to one extreme of things), self-view (thinking there is a real 'I' existing), and moralistic adherence (wrongly believing that following certain precepts or rituals can achieve liberation). A small part of past actions (karma) is wrong views. It can also be said that clinging to one's own views is the characteristic. The independent being has eternalism, moralistic adherence, and also clinging to views. The eight independent beings (gods possessing eight kinds of independence) have self-view and moralistic adherence as their essence. The cause is wrong view as its essence. 'I' (the author) and the receiver have wrong view, self-view, extremism, and moralistic adherence as their essence. In summary, the five views (belief in a self, skepticism, clinging to wrong views, attachment to rituals, and heretical views) are the essence.
The twenty-five Tattvas (twenty-five basic principles in Sāṃkhya philosophy). This is the view adopted by the Sāṃkhya school from the sage Kapila. It arises from meditation and clings to it. This is the mind of affliction in the earth. Unawareness beyond eighty thousand kalpas is called Avidya (ignorance), which is delusion and ignorance, called Avidya. From Avidya arises Mahat (the Great), which is karma as the Great. The nameless Great of rebirth. In the Śataśāstra (Treatise in One Hundred Verses), it is called Buddhi (intellect). From Buddhi arises ahaṃkāra (ego), which is the intermediate state (antarābhava). Between yin and yang arises Vijñāna (consciousness). In the Śataśāstra, it is called aham (I-consciousness). From I arises two, namely Rūpa (form) and Nāma-Rūpa (name and form). Form has twenty-one. The five dusts (form, sound, smell, taste, touch), the five great elements (earth, water, fire, wind, space), the five roots (eye, ear, nose, tongue, body), the five karmas (speech, body, mind), plus the mind are equal to twenty-one. Mental dharmas have three: defilement, coarse, and black. Combining the previous twenty-four. Buddhi and aham are twenty-six. The two roots of male and female, one person does not have both, so it is said to be twenty-five.
The names and essences of the eight independent beings: One, the smallest of the small (Aṇimā, the ability to become extremely small). Two, the largest of the large (Mahimā, the ability to become extremely large). Three, all-pervading (Laghima, the ability to become extremely light). Four, at will (Prāpti, the ability to reach anywhere at will). Five, unattached (Prākāmya, the ability to fulfill any desire). Six, transformation (Īśitva, the power to dominate everything). Seven, always unchanging (Vaśitva, the ability to control everything). Eight, pure and without sorrow (Kāma-avasāyitva, the ability to completely satisfy desires). The essence is the same, with 'I' as the essence. In terms of function, it is divided into eight types.
The names and essences of the two seeds (Bīja): The name refers to: One, the external seed. The essence is the non-sentient realm (the realm of non-sentient beings), called external. Named from the meaning. Two, the internal seed. The essence is the mind of the sentient realm (the realm of sentient beings), called internal. Named from the meaning. Collectively called seeds. Named from meaning and function. The essence refers to: The internal seed takes the habits of form and mind as its essence. It can also be said that karma, afflictions, and retribution are its characteristics. The external seed takes the four dusts such as form as its essence.
The meaning and names of the two causes, the generating cause and the attracting cause: The name refers to: One, the generating cause. The one that can directly distinguish the result is called generating. What is generated is the result, called generating. The one that can generate is the cause. Named from the perspective of function and result. Two, the attracting cause.
余世力持名引。並從功能為名 二體者。若內生引因業種子為性 但取令報未有令有是生。盡后不壞由業引也 故論云。種子有二能。一能生。二能引。若外種子用色形四塵為體。
三差別。一依止。眼等諸根各別各別不同。發識名依止。從義及功能為名。二各別緣塵。諸識取塵各別異生識名塵。從義為名。三別覺觀別想。並是作意不同也。覺觀前方便作意。別想是對塵取相差別作意也。並從義用為名。
四緣名義名體 一者因緣。親能得果名因。用因為緣故名因緣。從功用及義為名。二增上緣。用增上法為緣名增上緣。三次第緣。前心與后次第法為因名次第緣。從果為名。四緣緣。所生是心法。與緣為緣名緣緣。故受二緣之名。從義為名 體者。因緣用本識中種子上心同性法親生法為因緣也。亦可但取種子也。次第緣通色心二法為體。增上緣通一切法也。唯除自己。緣緣亦爾也。
二增上名體 名者。一不相離增上。用同時生法故。從義為名。二但有。即是相待之義為名 二體者。色心等一切法為體。如似無明生行有二力苦等是不相離修道但有也。如無明相望既爾。余法亦爾。
三種道理 一凈留。二不凈品。三順道理。從戒業而生。體是有流名不凈。從過為名。體是無流及有流八定名凈
【現代漢語翻譯】 現代漢語譯本 餘勢（指殘餘的力量）力持名引（指由名稱所引導的力量）。並且從功能上命名為二體（兩種實體）：若內生引因（指內在產生的引導原因）的業種子為自性，但取令報（指使果報產生）未有令有（指從無到有）是生（指產生）。盡后不壞（指窮盡之後也不會壞滅）由業引（指由業力所引導）。故《瑜伽師地論》說：『種子有二能，一能生，二能引。』若外種子（指外在的種子）用色形四塵（指色、聲、香、味四種外在的塵境）為體。
三差別：一依止（指所依賴之處）。眼等諸根（指眼根等各種感覺器官）各別各別不同，發識（指產生意識）名依止。從意義及功能上命名。二各別緣塵（指各自所緣的塵境）。諸識（指各種意識）取塵（指獲取塵境）各別異生識（指不同的意識生起）名塵。從意義上命名。三別覺觀別想（指不同的覺察、觀察和想法）。並是作意（指心理活動）不同也。覺觀（指最初的注意和思考）是前方便作意（指初步的心理活動）。別想（指分別的想像）是對塵取相（指對外境的取相）差別作意（指不同的心理活動）。並從意義和作用上命名。
四緣名義名體：一者因緣（指直接產生結果的條件）。親能得果（指直接能夠產生結果）名因（指原因）。用因為緣（指以原因為條件）故名因緣。從功用及意義上命名。二增上緣（指輔助產生結果的條件）。用增上法（指起輔助作用的法）為緣名增上緣。三次第緣（指按順序產生結果的條件）。前心與后次第法（指前一個心念和隨後的法）為因名次第緣。從結果上命名。四緣緣（指作為所緣對象的條件）。所生是心法（指所產生的是心法），與緣為緣名緣緣。故受二緣之名。從意義上命名。體者：因緣用本識（指根本意識）中種子上心同性法（指與心識同性質的法）親生法（指直接產生的法）為因緣也。亦可但取種子也。次第緣通色心二法（指包含物質和精神兩種現象）為體。增上緣通一切法也，唯除自己。緣緣亦爾也。
二增上名體：名者：一不相離增上（指不可分離的增上）。用同時生法（指同時產生的法）故，從意義上命名。二但有（指只有）。即是相待之義（指相互依存的意義）為名。二體者：色心等一切法為體。如似無明生行（指無明產生行為）有二力苦等（指兩種力量和苦難等）是不相離，修道但有也。如無明相望（指無明相互觀望）既爾，余法亦爾。
三種道理：一凈留（指清凈的保留）。二不凈品（指不清凈的品類）。三順道理（指符合道理）。從戒業而生（指從戒律和行為產生）。體是有流（指有煩惱的）名不凈。從過失上命名。體是無流（指沒有煩惱的）及有流八定（指有煩惱的八種禪定）名凈。
【English Translation】 English version The remaining power (referring to residual strength) relies on the power of name-leading (referring to the power guided by names). Furthermore, named from the perspective of function as two entities: If the karma seed of the internal arising leading cause is its nature, it only takes the causing of retribution (referring to causing the result to arise), from non-existence to existence, which is arising. Exhaustion without destruction (referring to not being destroyed after exhaustion) is led by karma (referring to being guided by karmic force). Therefore, the Yogacarabhumi-sastra says: 'Seeds have two abilities, one to generate, and one to lead.' If the external seed (referring to external seeds) uses the four dusts of form and shape (referring to the four external dusts of form, sound, smell, and taste) as its substance.
Three distinctions: First, reliance (referring to what is relied upon). The various roots such as the eye (referring to various sensory organs such as the eye root) are different from each other, and the arising of consciousness is called reliance. Named from the perspective of meaning and function. Second, separately cognizing dust (referring to the dust realms that are cognized separately). The various consciousnesses (referring to various consciousnesses) take dust (referring to acquiring dust realms), and the arising of different consciousnesses is called dust. Named from the perspective of meaning. Third, distinct perception, observation, and thought (referring to different perceptions, observations, and thoughts). These are all different mental activities. Perception and observation (referring to initial attention and thought) are preliminary mental activities. Distinct thought (referring to distinct imagination) is the differentiated mental activity of taking characteristics of dust (referring to taking characteristics of external objects). Named from the perspective of meaning and function.
Four conditions, names, meanings, and substances: First, the causal condition (hetu-pratyaya) (referring to the condition that directly produces the result). Directly capable of obtaining the result is called cause (hetu) (referring to the cause). Using the cause as the condition is therefore called the causal condition. Named from the perspective of function and meaning. Second, the dominant condition (adhipati-pratyaya) (referring to the condition that assists in producing the result). Using the dominant dharma as the condition is called the dominant condition. Third, the immediately preceding condition (samanantara-pratyaya) (referring to the condition that produces the result in sequence). The preceding mind and the subsequent dharma in sequence are the cause, called the immediately preceding condition. Named from the perspective of the result. Fourth, the object-support condition (alambana-pratyaya) (referring to the condition that serves as the object of cognition). What is produced is mental dharma, and being the condition for the object is called the object-support condition. Therefore, it receives the name of two conditions. Named from the perspective of meaning. As for the substance: the causal condition uses the seed in the alaya-vijnana (fundamental consciousness) and the dharma of the same nature as the mind to directly produce the dharma as the causal condition. It can also simply take the seed. The immediately preceding condition encompasses both material and mental phenomena as its substance. The dominant condition encompasses all dharmas, except for itself. The object-support condition is also the same.
Two dominant names and substances: Names: First, inseparable dominance (referring to inseparable dominance). Using simultaneously arising dharmas, named from the perspective of meaning. Second, only existing (referring to only existing). That is, the meaning of mutual dependence is the name. Substances: All dharmas such as material and mental are the substance. For example, ignorance giving rise to action has two forces of suffering, etc., which are inseparable, and cultivation of the path only exists. Just as ignorance looks at each other, so it is with other dharmas.
Three kinds of reasoning: First, pure retention. Second, impure categories. Third, in accordance with reason. Arising from precepts and karma. The substance is with outflows, called impure. Named from the perspective of faults. The substance is without outflows and the eight dhyanas with outflows, called pure.
。從離過為名。若立阿梨耶即順滅定等道理。從義為名 體者。若取約三以立義理者。即因聞思智為體。若所約法者。不凈品用煩惱業報為體。凈品以世出世聞思修三慧為體。順道理以有為無為法為體。以若取滅定以無為為體。若因果以有為為體。
大小惑義名體 一大惑。二小惑。大小是相形惑是過。從義及過為名 二體者。大惑以十使為體。以具五義故。小惑以纏垢為體。不具五義故。
本識三義異六七識 一執持無廢。以取持報邊無一念間故而不持。二通攝持諸根。明此識不扁持一根。三體是果報無記。能與果為依持體故。故並從義功能為名 體是本識無別。
四食名體 名者。一段食。從相為名。二觸食。觸對諸塵故。三思食。以有所思求故。此二從功用為名。四識食。以是心識故名識。從體用為名。通名食者。從功能為名。以能成生故 二體者。段以似色識為體。觸以六識為體。思以業思求食思以意識為體。食以阿梨耶為體。
受生四義名體 一以染污為根。用中陰意識為體。二散動亦意識為體。前取三性別。今約定散別。三有餘用罪福不動三業為性。四果報為體。是阿梨耶識為報作體故。
色界欲界法有四種不同名體 一粗細。欲界心無定故粗。色界有定故細。二動靜異
【現代漢語翻譯】 現代漢語譯本：從依附於『離過』（遠離過失）而建立名稱。如果確立『阿梨耶』（Ālaya，藏識），就順應了『滅定』（涅槃）等道理。這是從意義而建立名稱。體性方面：如果取三法（聞、思、修）來建立義理，那麼就以『因聞思智』（因聽聞、思考而產生的智慧）為體性。如果所依據的法，那麼不凈品以煩惱、業報為體性。清凈品以世間和出世間的聞、思、修三種智慧為體性。順應道理的，以有為法和無為法為體性。如果取『滅定』（涅槃），就以無為法為體性。如果取因果，就以有為法為體性。 大小惑的名義和體性：一是大惑，二是小惑。大小是相對而言，惑是過失。這是從意義和過失而建立名稱。體性方面：大惑以『十使』（十種根本煩惱）為體性，因為它具備五種意義。小惑以『纏垢』（纏縛和污垢）為體性，因為它不具備五種意義。 本識（根本識）的三種意義不同於六識和七識：一是執持不捨，因為它執持果報，沒有一念間斷而不執持。二是普遍攝持諸根，說明這個識不是片面地執持某一根。三是體性是果報無記（非善非惡），能夠作為果報的所依持的體性。所以都是從意義和功能而建立名稱。體性是根本識，沒有差別。 四食的名義和體性：名稱方面：一是『段食』（食物），從相狀而建立名稱。二是『觸食』（感官接觸），因為感官接觸各種塵境。三是『思食』（意志），因為有所思求。這兩種是從功用而建立名稱。四是『識食』（意識），因為是心識，所以稱為識。這是從體性和功用而建立名稱。總稱為『食』，是從功能而建立名稱，因為它能夠促成生命。 體性方面：段食以相似於色法的識為體性。觸食以六識為體性。思食以業思（造業的意念）和求食思（尋求食物的意念），以意識為體性。識食以『阿梨耶』（Ālaya，藏識）為體性。 受生的四種意義的名義和體性：一是以染污為根本，以中陰意識為體性。二是散動，也以意識為體性。前面取三種性別，現在約定散動的區別。三是有餘，用罪福不動三業為自性。四是果報為體性，是『阿梨耶識』（Ālaya，藏識）作為果報的體性。 欲界法有四種不同的名義和體性：一是粗細。欲界心沒有定力所以粗，有定力所以細。二是動靜不同。
【English Translation】 English version: The name is established based on 'leaving behind faults' (離過). If Ālaya (阿梨耶, storehouse consciousness) is established, it aligns with the principles of cessation attainment (滅定) and others. This name is established based on meaning. Regarding substance: if the three learnings (hearing, thinking, and meditation) are taken to establish meaning, then the substance is 'wisdom from hearing and thinking' (因聞思智). If the dharma being relied upon is taken, then impure qualities have afflictions and karmic retribution as their substance. Pure qualities have the three wisdoms of hearing, thinking, and meditation in the mundane and supramundane realms as their substance. That which accords with principle has conditioned and unconditioned dharmas as its substance. If cessation attainment (滅定) is taken, then it has unconditioned dharma as its substance. If cause and effect are taken, then it has conditioned dharma as its substance. The meaning and substance of major and minor afflictions: first, major afflictions; second, minor afflictions. Major and minor are relative, and afflictions are faults. This name is established based on meaning and fault. Regarding substance: major afflictions have the ten fetters (十使, ten fundamental afflictions) as their substance because they possess five meanings. Minor afflictions have the entanglements and defilements (纏垢) as their substance because they do not possess five meanings. The three meanings of the fundamental consciousness (本識) are different from the six and seven consciousnesses: first, it holds without fail because it holds onto karmic retribution without a moment of interruption. Second, it universally encompasses all sense faculties, clarifying that this consciousness does not partially hold onto one faculty. Third, its substance is the result of karmic retribution, which is neutral (無記, neither good nor evil), and it can serve as the substance upon which karmic retribution relies. Therefore, the names are established based on meaning and function. The substance is the fundamental consciousness, without difference. The meaning and substance of the four kinds of nutriment: Regarding the names: first, 'physical nutriment' (段食), the name is established based on appearance. Second, 'nutriment of contact' (觸食), because the senses come into contact with various objects. Third, 'nutriment of volition' (思食), because there is something sought after. These two are named based on function. Fourth, 'nutriment of consciousness' (識食), because it is consciousness, it is called consciousness. This is named based on substance and function. Generally called 'nutriment', the name is established based on function because it can facilitate life. Regarding substance: physical nutriment has consciousness similar to form as its substance. Nutriment of contact has the six consciousnesses as its substance. Nutriment of volition has volitional thought (造業的意念) and the thought of seeking food as its substance, with consciousness as its substance. Nutriment of consciousness has Ālaya (阿梨耶, storehouse consciousness) as its substance. The meaning and substance of the four meanings of rebirth: first, it has defilement as its root, with the intermediate state consciousness as its substance. Second, scattering and agitation also have consciousness as their substance. The previous took the three genders, now agreeing on the distinction of scattering and agitation. Third, there is remainder, using the three karmas of merit, demerit, and immovability as its nature. Fourth, karmic retribution is the substance, with Ālaya (阿梨耶, storehouse consciousness) as the substance of karmic retribution. The Dharma of the desire realm has four different names and substances: First, coarse and fine. The mind of the desire realm is coarse because it has no stability, and fine because it has stability. Second, different in movement and stillness.
。三自性修異。四繫縛出離異。並從功能及相形為名 二體者。欲界以聞思慧為性。色界以聞思修為體。
正見二因義名體 一從他聞。從義及境為名。二自正思惟。從義心功能為名 二體者。以聞思為體。
出世中 問。論主出世心從來不生。云何得成出世種子 答。有二因緣故成。不同彼宗也。一者增上緣。明此大乘教乃從最清凈法界所流。故知增上緣不同彼故得使成出世。明小乘中不知教從本性出。是以不同。二因緣不同。明小乘中立三世性有。世間諸行不成出世因。從彼教亦不生。若思我大乘立義。乃至凡夫身中人天十善亦能作因生聞熏習 問。若世間心習出世法可得以生出世法。如十善等本不習作出世解。云何能出世也 答。有二義故此得生出世法。一者此十善緣何法故。乃由如來藏力使之而生。由緣處不別所以能生出世法也 二者如來立此十善之教意。欲生眾生出世法。由此二種義故。所以能生出世法也。故論云。一切所行之善無非大凈清方便也。小乘法亦爾。
信等四法 名。一信樂大乘信。是求樂是樂欲。大乘是境。從心境為名。二般若。三虛空器三昧。虛空器是境。三昧是定。從境體為名。四大悲。二四從功能為名 二體。信即用聞慧心為體。般若即用無我知為體。虛空三昧用
【現代漢語翻譯】 現代漢語譯本 三自性（trisvabhāva）的修行差異，四種系縛（caturbandha）的解脫差異，都從功能和相狀來命名。兩種本體：欲界以聽聞和思維修習的智慧為自性，以聽聞和思維修習作為本體。
正見（samyagdṛṣṭi）的兩種因的意義和本體：一是聽聞他人教導，從道理和境界來命名；二是自己正確的思惟，從道理和心的功能來命名。兩種本體：以聽聞和思惟作為本體。
出世間法中：問：論主認為出世間心從來沒有生起過，如何能夠成就出世間的種子？答：有兩種因緣可以成就，不同於他們的宗派。一是增上緣（adhipati-pratyaya），說明此大乘教法乃是從最清凈的法界所流出，所以知道增上緣不同於他們，因此能夠成就出世間法。說明小乘中不知道教法是從本性中生出的，所以不同。二是因緣不同，說明小乘中立三世實有，世間的諸種行為不能成為出世間的因，從他們的教法中也不能生出出世間法。如果思惟我大乘所立的義理，乃至凡夫身中的人天十善也能作為因，生起聽聞熏習。問：如果世間心習作出世間法可以生出出世間法，如十善等本來不習作出世間的理解，如何能夠出世間呢？答：有兩種意義，因此可以生出出世間法。一是這十善緣于什麼法呢？乃是由如來藏（tathāgatagarbha）的力量使之而生。由於所緣的處所沒有差別，所以能夠生出出世間法。二是如來設立這十善的教義，意在使眾生生起出世間法。由於這兩種意義，所以能夠生出出世間法。所以論中說：『一切所行的善，沒有不是大凈清的方便。』小乘法也是這樣。
信等四法：名稱：一是信樂大乘的信，是求樂，是樂欲，大乘是境界，從心和境界來命名。二是般若（prajñā）。三是虛空器三昧（ākāśa-garbha-samādhi），虛空器是境界，三昧是禪定，從境界和本體來命名。四大悲（mahākaruṇā）。二和四從功能來命名。兩種本體：信即用聽聞的智慧心作為本體，般若即用無我之知作為本體，虛空三昧用
【English Translation】 English version The differences in the practice of the three self-natures (trisvabhāva), and the differences in liberation from the four bonds (caturbandha), are both named based on their function and appearance. The two entities: In the desire realm, the nature is wisdom from hearing and thinking, and the substance is hearing, thinking, and cultivation.
The meaning and substance of the two causes of right view (samyagdṛṣṭi): One is hearing from others, named based on the principle and the object; the other is correct self-reflection, named based on the principle and the function of the mind. The two entities: hearing and thinking are the substance.
In the supramundane: Question: The treatise master believes that the supramundane mind has never arisen, how can it achieve the supramundane seed? Answer: There are two causes and conditions that can achieve it, which are different from their school. One is the dominant condition (adhipati-pratyaya), which explains that this Mahayana teaching flows from the purest realm of Dharma, so it is known that the dominant condition is different from theirs, and therefore it can achieve the supramundane. It explains that the Hinayana does not know that the teaching comes from its original nature, so it is different. The second is that the causes and conditions are different, explaining that the Hinayana establishes the three times as real, and the various actions of the world cannot become the cause of the supramundane, and the supramundane Dharma cannot arise from their teachings. If we think about the principles established by my Mahayana, even the human and heavenly ten virtues in the body of ordinary people can also be the cause of generating hearing and learning. Question: If the mundane mind learns to create supramundane Dharma, it can generate supramundane Dharma, such as the ten virtues, etc., which originally did not learn to create supramundane understanding, how can it become supramundane? Answer: There are two meanings, so it can generate supramundane Dharma. One is, what Dharma do these ten virtues depend on? It is generated by the power of the Tathagatagarbha (tathāgatagarbha). Because there is no difference in the place of dependence, it can generate supramundane Dharma. The second is that the Tathagata established the teachings of these ten virtues, intending to make sentient beings generate supramundane Dharma. Because of these two meanings, it can generate supramundane Dharma. Therefore, the treatise says: 'All the good deeds performed are nothing but the skillful means of great purity and clarity.' The Hinayana Dharma is also like this.
The four Dharmas of faith, etc.: Names: One is the faith of rejoicing in Mahayana, which is seeking joy, which is desire for joy, and Mahayana is the realm, named from the mind and the realm. The second is prajñā. The third is the ākāśa-garbha-samādhi, the ākāśa-garbha is the realm, and samādhi is meditation, named from the realm and the substance. The fourth is mahākaruṇā. Two and four are named from function. Two substances: Faith uses the wisdom mind of hearing as the substance, prajñā uses the knowledge of no-self as the substance, and the emptiness samadhi uses
三無性定為體。大悲即用大悲事定為體。約智即加行智。
四德儀名體 名者。一凈德。斷除鄙惡名之為凈得。即離過為名。二我。自在名我。從用為名。三樂自體寂泊名之為樂。亦可適悅為樂。從義用立名。四常。體無住滅名常。亦可四種。皆從離過為名 體者。通而言之。同阿黎解性為體。亦可用法身為性。
五分法身名體 戒身。防非為戒。定身。止亂為定。慧身。照察為慧。此三從用為名。解脫。從離過受名。知見身。可境生心名知。明白名見。從義用受名 體者。若通而言。則用無分別智為體 若別而為論。戒以三聚凈戒為體。四定體無分別智為體。解脫則戒定等邊見無或無為為體。知見身以後智為體。
出世中三慧義名體 名。一者聞慧。聞者即耳識眾緣取得前聲名聞。慧者則意識分別名之為慧。二思慧。靜心諦察名之為思。三修慧。增明義是修義。修慧非聞思。由聞等生故名修。聞等慧即是並從因為名 二體。三慧不同。皆以意識心中隨用慧數已之為性。
解脫分等三善二名體 名者。一解脫分。解脫是果。分是因。與果為因分故。二通達分。通達是見理之心即是果。用分不異前。此二從果及因義立名。三通達品。通達者證見於理不見能所名為通達。即功能之義。品者品別。
【現代漢語翻譯】 三無性以『定』(Samadhi)為體。大悲即以大悲之事，『定』(Samadhi)為體。約智而言，即是加行智。
四德的儀名和體：名，一是凈德，斷除鄙陋惡行名為凈德，即以遠離過失為名。二是『我』(Atman)，自在名為『我』(Atman)，從作用上立名。三是樂，自體寂靜安寧名為樂，也可理解為適悅為樂，從意義和作用上立名。四是常，體性無有住滅名為常，也可理解為四種德性，皆從遠離過失上立名。體，總的來說，與阿賴耶識的解性相同為體，也可以用法身為體。
五分法身的名和體：戒身，防止過失為戒。定身，止息散亂為定。慧身，照亮觀察為慧。這三者從作用上立名。解脫，從遠離過失上受名。知見身，對境生心名為知，明白事理名為見，從意義和作用上受名。體，如果總的來說，就用無分別智為體。如果分別來說，戒以三聚凈戒為體，定以無分別智為體，解脫則以戒定等邊見無或無為為體，知見身以後得智為體。
出世間的三慧的意義、名和體：名，一是聞慧，聞，即耳識通過眾緣取得之前的聲音名為聞。慧，則是意識分別名為慧。二是思慧，靜心仔細觀察名為思。三是修慧，增進明白義理是修的意義。修慧不是聞思，由聞等產生所以名為修。聞等慧即是並從因為名。體，三慧不同，都以意識心中隨用慧數已之為性。
解脫分等三善根的名和體：名，一是解脫分，解脫是果，分是因，與果為因分故。二是通達分，通達是見理之心即是果，用分不異前。此二從果及因的意義上立名。三是通達品，通達是指證見真理，不見能見和所見，名為通達，即功能的意義。品是指品類差別。
【English Translation】 The three non-natures take 『Samadhi』 (定, concentration) as their substance. Great compassion takes the act of great compassion, 『Samadhi』 (定, concentration), as its substance. Speaking in terms of wisdom, it is the wisdom of application.
The names and substance of the four virtues: Name, first is purity. Eliminating base and evil actions is called purity, that is, taking the absence of faults as its name. Second is 『Self』 (我, Atman), being at ease is called 『Self』 (我, Atman), named from its function. Third is joy, the self-nature being tranquil and peaceful is called joy, or it can be understood as pleasure, named from its meaning and function. Fourth is permanence, the nature being without abiding and cessation is called permanence, or it can be understood as the four virtues, all named from the absence of faults. Substance, generally speaking, is the same as the nature of the Alaya-consciousness, or it can take the Dharma-body as its nature.
The names and substance of the fivefold Dharma-body: Precept-body, preventing faults is called precepts. Concentration-body, stopping disturbances is called concentration. Wisdom-body, illuminating and observing is called wisdom. These three are named from their function. Liberation, named from the absence of faults. Knowledge and vision body, generating mind towards objects is called knowledge, understanding principles is called vision, named from their meaning and function. Substance, if speaking generally, then it takes non-discriminating wisdom as its substance. If speaking separately, precepts take the three clusters of pure precepts as their substance, concentration takes non-discriminating wisdom as its substance, liberation takes the absence of views on the extremes of precepts and concentration, or non-action, as its substance, and the knowledge and vision body takes subsequent wisdom as its substance.
The meaning, name, and substance of the three wisdoms beyond the world: Name, first is hearing-wisdom. Hearing, that is, the ear-consciousness obtaining the previous sound through various conditions is called hearing. Wisdom, then, is the discriminating consciousness called wisdom. Second is thinking-wisdom, quietly and carefully observing is called thinking. Third is cultivation-wisdom, increasing and clarifying the meaning is the meaning of cultivation. Cultivation-wisdom is not hearing or thinking, but arises from hearing and so on, therefore it is called cultivation. Hearing and other wisdoms are named from their cause. Substance, the three wisdoms are different, all taking the number of wisdoms used in the mind of consciousness as their nature.
The names and substance of the three wholesome roots such as the liberation-section: Name, first is the liberation-section, liberation is the result, section is the cause, because it is the cause for the result. Second is the penetration-section, penetration is the mind that sees the truth, which is the result, the use of section is no different from before. These two are named from the meaning of the result and the cause. Third is the penetration-category, penetration refers to witnessing the truth, not seeing the seer and the seen, called penetration, that is, the meaning of function. Category refers to the difference in categories.
則功能之義立名也 二體者。若前二正體唯取聞思二慧以為體性。前是聞。后是思。亦通思修二慧為性也。即是意業。若通前後眷屬。則通身口意三業以之為性。若正取通達。則唯修慧亦唯意業為體。若取出世心已去。即通身口意三業為體。
聞有三義名體 一聞資糧。由音聲名味句等資成聞慧及耳識。從義用果為名。二聞體。聞是用。體即義。從義及用為名。三聞果。謂聞慧及聞所了法門並由聞而成。果是義。即因受名 二體。聞資糧用音聲色識為體。聞體用取識為體。聞果用意識及所緣法門等為體。
四種對治二名者 依釋論出。一除滅對治。除之與滅即聞思伏惑之力。二遠離對治。遠離由聞思使障遠離也。此二從能治功用立名。三杇壞對治。杇即聞思力使業無有力用名杇壞。從義立名亦可同。四依攝對治。依即行者心功能。攝即佛菩薩大悲心。即從能所受名。通對治從道功能立名 二體者。若論初所治見報煩惱業。第二生報。第三后報煩惱業。第四取八難中佛前佛後世智辯聰生盲等及北方長壽天等難為體。若取能治同用十信已上聞思為性 亦可通修慧。
多聞四義名體二 一多聞因。謂用菩提心為體 二多聞依止。即善知識佛菩薩五陰為體。三多聞清凈。即六波羅行為體。四多聞果。即根本
【現代漢語翻譯】 現代漢語譯本 『則功能之義立名也』，這是根據其功能和意義來命名的。『二體者』，如果前述的兩種正體僅僅選取聞慧（通過聽聞獲得的智慧）和思慧（通過思考獲得的智慧）作為其體性，那麼前者是聞慧，後者是思慧，也可以將思慧和修慧（通過修行獲得的智慧）作為其體性，這便是意業。如果通指前後的眷屬，那麼就包括身、口、意三業作為其體性。如果專門指通達，那麼就只有修慧，也只有意業作為其體性。如果取出世心之後，就包括身、口、意三業作為其體性。
『聞有三義名體』，聞有三種意義來命名體性：一是聞資糧，通過音聲、名相、味道、語句等來資助成就聞慧和耳識，這是從其作用和結果來命名的。二是聞體，聞是作用，體就是意義，這是從意義和作用來命名的。三是聞果，指的是聞慧以及通過聽聞所理解的法門，都是通過聽聞而成就的，結果是意義，因此以因來命名。『二體』，聞資糧以音聲、色、識為體性，聞體以識為體性，聞果以意識以及所緣的法門等為體性。
『四種對治二名者』，依據《釋論》而出。一是除滅對治，除和滅指的是通過聽聞和思考來降伏煩惱的力量。二是遠離對治，遠離是因為通過聽聞和思考使得障礙遠離。這兩種都是從能對治的功用上立名。三是杇壞對治，杇指的是通過聽聞和思考使得業力失去作用，稱為杇壞，從意義上立名，也可以相同。四是依攝對治，依指的是修行者的心力，攝指的是佛菩薩的大悲心，這是從能依和所攝受來命名的。總的來說，對治是從道的功用上立名。『二體者』，如果說最初所對治的是見惑、報惑、煩惱業，第二是生報，第三是后報煩惱業，第四是取八難（沒有機會修行佛法的八種障礙）中佛前佛後、世智辯聰、生盲等以及北方長壽天等難為體性。如果取能對治的，那麼就以十信以上通過聽聞和思考獲得的智慧為體性，也可以包括修慧。
『多聞四義名體二』，一是多聞因，指的是以菩提心為體。二是多聞依止，指的是善知識、佛菩薩、五陰為體。三是多聞清凈，指的是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）為體。四是多聞果，指的是根本。
【English Translation】 English version 'Then the meaning of function establishes the name', this is named according to its function and meaning. 'Two entities', if the aforementioned two correct entities only select the wisdom of hearing (wisdom gained through listening) and the wisdom of thinking (wisdom gained through contemplation) as their nature, then the former is the wisdom of hearing, and the latter is the wisdom of thinking. It can also take the wisdom of thinking and the wisdom of cultivation (wisdom gained through practice) as its nature, which is mental karma. If it generally refers to the retinue before and after, then it includes the three karmas of body, speech, and mind as its nature. If it specifically refers to thorough understanding, then there is only the wisdom of cultivation, and only mental karma as its entity. If the mind that has transcended the world is taken, then it includes the three karmas of body, speech, and mind as its entity.
'Hearing has three meanings, name and entity', hearing has three meanings to name the entity: First, the resources for hearing, which are used to assist in the accomplishment of the wisdom of hearing and ear consciousness through sounds, names, tastes, sentences, etc. This is named from its function and result. Second, the entity of hearing, hearing is the function, and the entity is the meaning, which is named from meaning and function. Third, the result of hearing, which refers to the wisdom of hearing and the Dharma teachings understood through hearing, all of which are accomplished through hearing. The result is the meaning, so it is named after the cause. 'Two entities', the resources for hearing take sound, form, and consciousness as their entity, the entity of hearing takes consciousness as its entity, and the result of hearing takes consciousness and the objects of consciousness as its entity.
'Four kinds of antidotes, two names', based on the Shastra. First, the antidote of eradication, eradication refers to the power of subduing afflictions through hearing and thinking. Second, the antidote of distancing, distancing is because obstacles are distanced through hearing and thinking. These two are named from the function of being able to counteract. Third, the antidote of decay, decay refers to the power of hearing and thinking that causes karma to lose its function, called decay, named from its meaning, which can be the same. Fourth, the antidote of reliance and embrace, reliance refers to the power of the practitioner's mind, and embrace refers to the great compassion of Buddhas and Bodhisattvas, which is named from the reliance and the embraced. In general, the antidote is named from the function of the path. 'Two entities', if what is initially counteracted is the afflictions of views, retribution, and karma, the second is the retribution of birth, the third is the afflictions of subsequent retribution, and the fourth takes the eight difficulties (eight obstacles to not having the opportunity to practice the Buddha's teachings), such as before and after the Buddha, worldly wisdom and eloquence, congenital blindness, etc., and the difficulty of the long-lived heavens in the north as its nature. If what can counteract is taken, then it takes the wisdom gained through hearing and thinking above the ten faiths as its nature, which can also include the wisdom of cultivation.
'Four meanings of extensive learning, two names and entities', first, the cause of extensive learning, which refers to taking Bodhicitta (the mind of enlightenment) as its entity. Second, the reliance of extensive learning, which refers to good teachers, Buddhas, Bodhisattvas, and the five aggregates as its entity. Third, the purity of extensive learning, which refers to the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom) as its entity. Fourth, the result of extensive learning, which refers to the root.
智后得二智為體。
于滅定中滅心定有心。依俱舍論中。明滅心定中有心者。是婆須蜜多羅立此義。瞿沙論師以三和生觸等難之。彼引阿羅漢受不生愛為例也。又依婆沙云。問。入彼定時。徐心數法盡滅。何故世尊但說滅受想定耶。答。譬喻者說。滅定中有心。彼作是說。入彼定時。唯此二法滅故。定是心不相應行。名滅受想定。身作隥得成就定者四大不動故名定。問。定與滅何別。答。滅一剎那定是久相續。問。何故但名滅受想定。答。心之數中有二種根非根。說受已說根者。說想已說非根性者。
二無心定義二名體 名者。一無想定。即從無過立名。二滅心定。滅即定之功力名滅。定是不動義。即從用及義為名 二體者。大乘無定文出。以義論之。用菩薩無漏慧求故。即是慧數心不生故名為數滅。無為為定體也。無想定亦為凡夫心所求故。亦用此非數滅。無為體更須問之。
十過失名義 一定義。不立心令定不成也。二解相及境生過。立心則有心境緣塵生過失也。三與善根相應過。立心必有無貪等善根生與心相應過。四惡無記不相應故過。若是心不可立惡無記地法無故。五想及受生過故。若定有心法有受想生起過也。六三和生觸過故。若定有心即須有根有塵三法合故即生觸也。七滅想不滅受過
【現代漢語翻譯】 現代漢語譯本 智慧之後獲得的兩種智慧以什麼為本體？
在滅盡定中，是滅心還是有心？根據《俱舍論》中的說法，闡明滅盡定中存在心識的觀點，是婆須蜜多羅（Vasumitra，一位論師）所提出的。瞿沙論師（Ghosaka，一位論師）用三和合生觸等理論來反駁他。婆須蜜多羅引用阿羅漢不受後有之愛的例子來論證。
另外，根據《婆沙論》的記載：有人問：『進入滅盡定時，所有細微的心所法都已滅盡，為什麼世尊只說滅受想定呢？』回答：『譬喻者說，滅盡定中存在心識。』他們這樣解釋：『進入滅盡定時，只有受和想這兩種法滅盡，因為定是心不相應行法，所以稱為滅受想定。』以身體作為支撐而獲得成就的禪定，是因為四大不動，所以稱為定。
有人問：『定和滅有什麼區別？』回答：『滅只是一剎那，而定是長時間的相續。』有人問：『為什麼只稱為滅受想定？』回答：『心所法中有根和非根兩種。說了受，就等於說了根；說了想，就等於說了非根性的法。』
二、無心定的定義和本體
名稱方面：一是無想定，即從沒有過失的角度來立名。二是滅盡定，『滅』是禪定的功用，表示滅除。『定』是不動的意思，即從作用和意義上來命名。
本體方面：大乘經典中沒有關於無想定的明確記載。從義理上來說，因為菩薩用無漏智慧來追求滅盡定，所以滅盡定就是智慧之數，因為心識不生起，所以稱為數滅。以無為法作為定的本體。無想定也是凡夫心所追求的，也用這種非數滅，以無為法為本體，還需要進一步探討。
十種過失的名義
一、定的定義：如果不設立心識，就不能成就禪定。二、解脫的相和境界產生過失：如果設立心識，就會產生有心識緣取塵境的過失。三、與善根相應產生過失：如果設立心識，必然會有無貪等善根產生，從而產生與心識相應的過失。四、惡和無記不相應，因此產生過失：如果存在心識，就不能安立惡和無記的地法。五、想和受產生過失：如果禪定中有心識，那麼就會有受和想生起的過失。六、三和合生觸產生過失：如果禪定中有心識，那麼就必須有根、有塵這三種法聚合，因此會產生觸。七、滅想卻不能滅受的過失。
【English Translation】 English version What is the substance of the two wisdoms obtained after wisdom?
In the Nirodha-samāpatti (滅盡定, cessation attainment), is there cessation of mind or presence of mind? According to the Abhidharmakośa-bhāṣya (俱舍論), the view that there is mind in Nirodha-samāpatti is established by Vasumitra (婆須蜜多羅, a scholar). Ghosaka (瞿沙論師, a scholar) refutes this with the theory of the arising of contact from the convergence of three factors. Vasumitra cites the example of an Arhat not being subject to love arising from future existence as an argument.
Furthermore, according to the Vibhāṣā (婆沙論): Someone asks: 'When entering this Samadhi (三昧, concentration), all subtle mental functions are extinguished. Why does the World-Honored One only speak of the cessation of perception and feeling?' The answer: 'Those who use analogies say that there is mind in Nirodha-samāpatti.' They explain it this way: 'When entering this Samadhi, only these two dharmas (法, phenomena), perception and feeling, are extinguished. Because Samadhi is a citta-viprayukta-saṃskāra (心不相應行, non-mental formation), it is called Nirodha-samāpatti.' The Samadhi achieved by using the body as support is called Samadhi because the four great elements (四大, four elements) do not move.
Someone asks: 'What is the difference between Samadhi and cessation?' The answer: 'Cessation is only a moment, while Samadhi is a long-lasting continuum.' Someone asks: 'Why is it only called Nirodha-saṃjñā-vedayita-samāpatti (滅受想定, cessation of perception and feeling)?' The answer: 'Among mental functions, there are two types: roots and non-roots. By speaking of feeling, one has already spoken of roots; by speaking of perception, one has already spoken of non-root dharmas.'
Two, the definition and substance of the mindlessness-Samadhi
In terms of names: First, the Asaṃjñika-samāpatti (無想定, non-perception attainment), which is named from the perspective of having no faults. Second, the Nirodha-samāpatti (滅盡定, cessation attainment), where 'cessation' is the function of the Samadhi, indicating extinction. 'Samadhi' means immobility, named from its function and meaning.
In terms of substance: There is no explicit mention of Asaṃjñika-samāpatti in Mahayana (大乘, Great Vehicle) scriptures. From the perspective of principle, because Bodhisattvas (菩薩, enlightenment being) use non-outflow wisdom to seek Nirodha-samāpatti, Nirodha-samāpatti is the number of wisdom, and because consciousness does not arise, it is called number-cessation. Taking the unconditioned (無為, unconditioned) as the substance of Samadhi. Asaṃjñika-samāpatti is also sought by ordinary people, and it also uses this non-number-cessation, taking the unconditioned as its substance, which needs further investigation.
The names and meanings of the ten faults
- The definition of Samadhi: If consciousness is not established, Samadhi cannot be achieved. 2. The fault of arising of the characteristics and objects of liberation: If consciousness is established, there will be the fault of consciousness grasping objects of the senses. 3. The fault of corresponding with wholesome roots: If consciousness is established, there will inevitably be wholesome roots such as non-greed arising, resulting in the fault of corresponding with consciousness. 4. The fault of non-correspondence with unwholesome and indeterminate dharmas: If consciousness exists, unwholesome and indeterminate mental factors cannot be established. 5. The fault of the arising of perception and feeling: If there is consciousness in Samadhi, then there will be the fault of perception and feeling arising. 6. The fault of the arising of contact from the convergence of three factors: If there is consciousness in Samadhi, then there must be the convergence of the three factors of root, object, and consciousness, thus producing contact. 7. The fault of extinguishing perception but not feeling.
。違聖說滅想受定以佛說想受俱無故。八作意信等生過。若立有心信等則相隨起定故。九以能離所過。若立心不許有想受則違能所不相離過。十立並不齊過。以出入息非身一切行。例心法受想是心王一切行。此義不例故。
二種解相名體 一有分別者。心有勝功能名之為有。有之力用名為分別。從義用為名。二無分別。力用輕微名為無。所無之法名為分別。從無他為名 體者。無分別即是六識為體。有分別唯用意識為體。
四種無記名體。是正量部義 名者。一有覆無記。體是惑性。覆沒聖道名有覆。從過立名。二無覆無記。即非是惑性。不覆聖道名無覆。從無過立名也。三自性無記。自是簡他之名。性之言體。從及相形為名。自性中分四。謂報生威儀變化功巧。四真實無記。體非有為生滅名真實。從義為名。名無記者。不記善惡名無記。又不能記苦樂等果。從義為名 體。第一用七識為性。上二界惑意識亦是。第二無記用本識為體。第三用果報等四無記為體。第四用無為為體。
二種名名體 一言說名。從體為名。二思惟名。思惟是心之力用。從功用為名 二體有二所以。一者同以音聲為性。以論云同以音聲為本故。問。如思惟云何是聲。答。是意分別名意故亦名聲。二者今言聲是本者不是體義
【現代漢語翻譯】 現代漢語譯本：違背聖人的教導，主張通過滅除『想』（saṃjñā，認知）和『受』（vedanā，感受）來達到禪定，這是因為佛陀教導說『想』和『受』都是不存在的。第八，如果認為『作意』（manasikara，注意）、『信』（śraddhā，信仰）等心所是存在的，就會產生過失，因為如果確立了有『心』，那麼『信』等心所就會隨之生起並進入禪定。第九，因為能和所的過失是相互分離的。如果確立了『心』，但不允許有『想』和『受』，就違背了能和所不相分離的過失。第十，確立的並不一致，因為出入息不是身體的一切行為，而心法中的『受』和『想』是心王的一切行為。這個道理不能類比。
兩種解相的名和體：一，有分別者。『心』具有殊勝的功能，這被稱為『有』。『有』的力量和作用被稱為『分別』。這是從意義和作用來命名的。二，無分別。力量和作用輕微被稱為『無』。所沒有的法被稱為『分別』。這是從沒有其他來命名的。體：『無分別』就是六識為體。『有分別』只用意識為體。
四種無記的名和體。這是正量部的觀點。名：一，有覆無記。體是煩惱的性質。覆蓋和遮蔽聖道，所以稱為『有覆』。這是從過失來命名的。二，無覆無記。不是煩惱的性質。不覆蓋聖道，所以稱為『無覆』。這是從沒有過失來命名的。三，自性無記。『自』是簡別其他的名稱。『性』是指體。從及其相形來命名。自性中分為四種，即報生、威儀、變化、功巧。四，真實無記。體不是有為法，沒有生滅，所以稱為『真實』。這是從意義來命名的。名為『無記』，是因為不記善惡，又不能記苦樂等果報。這是從意義來命名的。體：第一種用七識為體性。上二界的煩惱和意識也是。第二種無記用本識為體。第三種用果報等四種無記為體。第四種用無為法為體。
兩種名的名和體：一，言說名。從體來命名。二，思惟名。思惟是心的力量和作用。從功用來命名。二，體有兩種原因：一，共同以音聲為性質。因為論中說共同以音聲為根本。問：如思惟，怎麼是聲？答：這是意識分別，名為意，所以也名為聲。二，現在說聲是根本，不是指體義。
【English Translation】 English version: To contradict the words of the saints and advocate attaining samadhi by extinguishing 『saṃjñā』 (perception) and 『vedanā』 (feeling), because the Buddha taught that both 『saṃjñā』 and 『vedanā』 do not exist. Eighth, if 『manasikara』 (attention), 『śraddhā』 (faith), etc., are considered to exist, faults will arise, because if the 『mind』 is established, then 『śraddhā』 and other mental factors will arise and enter samadhi accordingly. Ninth, because the faults of the able and the object are separate. If the 『mind』 is established, but 『saṃjñā』 and 『vedanā』 are not allowed to exist, it violates the fault that the able and the object are inseparable. Tenth, what is established is inconsistent, because inhalation and exhalation are not all the actions of the body, while 『vedanā』 and 『saṃjñā』 in mental dharmas are all the actions of the mind-king. This principle cannot be analogized.
Two types of names and entities of interpreting characteristics: First, those with discrimination. The 『mind』 has superior functions, which is called 『existence』. The power and function of 『existence』 is called 『discrimination』. This is named from meaning and function. Second, non-discrimination. The power and function are slight, which is called 『non』. The dharma that is absent is called 『discrimination』. This is named from the absence of others. Entity: 『Non-discrimination』 is the six consciousnesses as the entity. 『Discrimination』 only uses consciousness as the entity.
Four types of indeterminate (avyākrta) names and entities. This is the view of the Saṃmitīya school. Name: First, obscured indeterminate. The entity is the nature of affliction. Covering and obscuring the holy path is called 『obscured』. This is named from fault. Second, unobscured indeterminate. It is not the nature of affliction. Not covering the holy path is called 『unobscured』. This is named from the absence of fault. Third, self-nature indeterminate. 『Self』 is a name to distinguish others. 『Nature』 refers to the entity. It is named from its form and characteristics. Self-nature is divided into four types, namely, resultant birth, deportment, transformation, and skillful arts. Fourth, true indeterminate. The entity is not conditioned dharma, without arising and ceasing, so it is called 『true』. This is named from meaning. The name 『indeterminate』 is because it does not record good or evil, and cannot record the results of suffering and happiness, etc. This is named from meaning. Entity: The first type uses the seven consciousnesses as the nature. The afflictions and consciousnesses of the upper two realms are also included. The second type of indeterminate uses the ālaya-vijñāna (store consciousness) as the entity. The third type uses the four types of indeterminate such as resultant retribution as the entity. The fourth type uses unconditioned dharma as the entity.
Two types of names and entities of names: First, verbal name. Named from the entity. Second, conceptual name. Conceptualization is the power and function of the mind. Named from function. Second, the entity has two reasons: First, they both share sound as their nature. Because the treatise says that they both have sound as their basis. Question: How is conceptualization sound? Answer: This is the discrimination of consciousness, called mind, so it is also called sound. Second, now saying that sound is the basis does not refer to the meaning of the entity.
。乃是因義。言說正以聲為體。思惟以心為體。問。若爾何故云同以聲為本。答。言是本者。思惟之名。因言而有意地方始分別故言為本也。又問。若爾七識云何。答。七識有助他意識義。意識亦有成七識力。若不爾者。七識不得治七識。既有治義。明知亦有資義。以有資故有遠心音聲為本也。
色心次第生。是正量部義。立前色生后色次第緣。心亦爾。彼計為因緣。今破不許有次第緣也。
十一種相根名體 名者。一共相。山河等是眾所共用名共相。二不共相。內報情道各自不與他共名不共相。三有受受者。是情道覺受。四不受體。非情道無覺名不受。五粗重相。于理事法中心功能名粗重。六細輕。于理事中心有功能名細輕。七有受相。業法得報即盡名有受。八不受。或法得報更增名不受。九譬喻相。比類名譬。以近況深名喻。十具相惑法未為治損名為具相。十一不具相。惑法為道所損名不具相。二體者有通有別。先通者。此十一相中。一一皆用意為即體。本識為依持體十一識悉皆如此。二約別者。相雖十一。約之為五。前之四相。共相無受生。此二用山河大地等依報及此種子等為即體。不共相有受生用各別內入種子為體。粗重相用一切惑及不善種子等為即體。細輕相用有流信等為體。有受用業報等為
【現代漢語翻譯】 現代漢語譯本：這是因為義的緣故。言語的表達以聲音為載體，思考以心為載體。問：如果這樣，為什麼說它們都以聲音為根本呢？答：說言語是根本，是因為思惟這個名稱，是因為有了言語，才在意念產生的地方開始分別，所以說言語是根本。又問：如果這樣，第七識（末那識，Manas-vijnana）是怎麼回事呢？答：第七識有輔助其他意識的作用，意識也有成就第七識的力量。如果不是這樣，第七識就無法調伏第七識。既然有調伏的作用，就明顯知道也有資助的作用。因為有資助，所以有遠心音聲作為根本。
色法和心法次第產生，這是正量部（Sautrantika）的觀點。他們主張先有色法產生，後有色法，次第相續的因緣。心法也是這樣。他們認為這是因緣。現在破斥這種觀點，不承認有次第相續的因緣。
十一種相：根、名、體。名：一是共相（Samanya-lakshana），山河等是大家共同使用的名稱，叫做共相。二是不共相（Vishesha-lakshana），內報（指有情眾生的身心）和情道（指有情眾生的感受和行為）各自不與他人共有，叫做不共相。三是有受受者（Vedaka-vedayitri），是指情道的覺受。四是不受體（Avedaka），指非情道沒有覺受，叫做不受。五是粗重相（ স্থূল，Guruta），在理事法中，心的功能叫做粗重。六是細輕（সূক্ষ্ম，Laguta），在理事法中，心有功能叫做細輕。七是有受相（Sadana），業法得到報應后就結束，叫做有受。八是不受（Anadana），有些法得到報應后反而增加，叫做不受。九是譬喻相（Upama-lakshana），比類叫做譬，用近處的情況來比喻深奧的道理叫做喻。十是具相（Sahita-lakshana），迷惑之法還沒有被對治和損害，叫做具相。十一是不具相（Asahita-lakshana），迷惑之法被道所損害，叫做不具相。體：有通體和別體。先說通體，這十一種相中，每一個都以意為即體，本識（Alaya-vijnana）為依持體，十一種識都這樣。再說別體，相雖然有十一種，歸納起來有五種。前面的四種相，共相無受生，這兩種用山河大地等依報以及這些種子等作為即體。不共相有受生，用各自不同的內入種子作為體。粗重相用一切迷惑和不善的種子等作為即體。細輕相用有漏的信等作為體。有受用業報等作為體。
【English Translation】 English version: This is because of the meaning of righteousness. The expression of speech takes sound as its substance, and thinking takes the mind as its substance. Question: If that is the case, why is it said that they both take sound as their root? Answer: Saying that speech is the root is because the name 'thinking' arises because of speech, and distinctions begin to be made in the place where intention arises, so speech is said to be the root. Question: If that is the case, what about the seventh consciousness (Manas-vijnana)? Answer: The seventh consciousness has the function of assisting other consciousnesses, and consciousness also has the power to accomplish the seventh consciousness. If it were not so, the seventh consciousness would not be able to subdue the seventh consciousness. Since there is a function of subduing, it is clear that there is also a function of assisting. Because there is assistance, there is the distant mind and sound as the root.
The sequential arising of form and mind is the view of the Sautrantika school. They argue that form arises first, followed by form, in a sequential causal relationship. The same is true for mind. They consider this to be causation. Now, this view is refuted, and the existence of sequential causation is not acknowledged.
Eleven kinds of characteristics: root, name, substance. Name: First, the common characteristic (Samanya-lakshana), such as mountains and rivers, are names commonly used by everyone, called common characteristics. Second, the uncommon characteristic (Vishesha-lakshana), the inner retribution (referring to the body and mind of sentient beings) and the emotional path (referring to the feelings and actions of sentient beings) are not shared with others, called uncommon characteristics. Third, the experiencer and the experienced (Vedaka-vedayitri), refers to the feeling of the emotional path. Fourth, the non-experiencer (Avedaka), refers to the non-emotional path without feeling, called non-experiencer. Fifth, the gross and heavy characteristic ( স্থূল，Guruta), in the principles and phenomena, the function of the mind is called gross and heavy. Sixth, the subtle and light (সূক্ষ্ম，Laguta), in the principles and phenomena, the mind has function is called subtle and light. Seventh, the experiencing characteristic (Sadana), when karmic phenomena receive retribution and then end, it is called experiencing. Eighth, the non-experiencing (Anadana), some phenomena increase after receiving retribution, called non-experiencing. Ninth, the metaphorical characteristic (Upama-lakshana), comparison is called metaphor, using nearby situations to illustrate profound principles is called analogy. Tenth, the complete characteristic (Sahita-lakshana), the phenomena of delusion have not yet been counteracted or harmed, called complete characteristic. Eleventh, the incomplete characteristic (Asahita-lakshana), the phenomena of delusion are harmed by the path, called incomplete characteristic. Substance: There are general substance and specific substance. First, the general substance, in these eleven characteristics, each one takes intention as its immediate substance, and the fundamental consciousness (Alaya-vijnana) as its supporting substance, all eleven consciousnesses are like this. Second, the specific substance, although there are eleven characteristics, they can be summarized into five types. The first four characteristics, the common characteristic and the non-experiencing arising, these two use the dependent retribution such as mountains and rivers, as well as these seeds, as their immediate substance. The uncommon characteristic has experiencing arising, using the respective inner entering seeds as its substance. The gross and heavy characteristic uses all delusions and unwholesome seeds as its substance. The subtle and light characteristic uses defiled faith as its substance. The experiencing uses karmic retribution as its substance.
體。不受相用一切惑為體。譬喻相用執意二識四倒為體。問。何意立譬喻相識。答。前不受相從名言熏習生。未明惑中意報二識本末。所以為此故來也。具相不具相。用靜地惑為不具相。用欲界一切惑為具相體。
二結名體 一粗重結。惑體妄心而起。名之為粗。結縛為義。從過受名。二相結。所取名相繫縛名結。從境義及過為名 體者即用心惑及皮惑為體。相用心惑為性。粗重用皮惑為體。
皮等三惑名體 名者。一皮惑。二肉惑。三心惑。並從喻及過立名 二體。若三聚論體。唯心習為體。若就識出體。皮惑通六識為體。心惑唯意識為體。若肉惑則以意執二識所起惑為體。
四種世間。即見聞覺知。照境名見。耳識隨生名聞。鼻舌身三識名覺。意名知 體者以六識為體。若就本唯用意識為體。問。七識四中是何。答。四中名知。
第二相三性義名體 一依他性。依即本識之能。他即能熏。諸法能所全目。二分別性。識心了境名分別。從義為名。二真實性。體非似故名真。不同依他處故無體名實。即離為名。性者即是性類故名性。從義為名 二體者。且約一門出之。依他用第八識為體。分別即用六七識及所取塵習氣等為體。真實即用四真實為體。即有垢如及無垢如無垢道十二部教為體。
【現代漢語翻譯】 現代漢語譯本 體：以不接受表象和作用的一切迷惑作為體。譬如，將表象和作用中執著于意和二識（指末那識和意識）的四種顛倒作為體。問：為何要設立譬喻相識？答：因為前面說的不接受表象是從名言熏習產生的，但沒有明確迷惑中的意和果報二識的本末，所以才這樣說。具相和不具相：以靜止狀態的迷惑為不具相，以欲界的一切迷惑為具相的體。
二、總結名體 一粗重結：迷惑的本體從虛妄的心而生起，稱為粗重，有結縛的含義，從過患而得名。二相結：所取之名相繫縛稱為結，從境的意義和過患而得名。體，即以用心之迷惑和皮惑為體。相，以用心之迷惑為性。粗重，以皮惑為體。
皮等三惑名體： 名：一、皮惑；二、肉惑；三、心惑。都從比喻和過患而立名。二、體：如果從三聚論（關於戒律的三種分類）來說，唯以心習為體。如果就識來出體，皮惑以通於六識為體，心惑唯以意識為體。如果肉惑，則以意執二識所產生的迷惑為體。
四種世間：即見、聞、覺、知。照境名為見，耳識隨生名為聞，鼻、舌、身三識名為覺，意名為知。體：以六識為體。如果就根本來說，唯用意識為體。問：七識（末那識）在四種世間中屬於哪一種？答：屬於知。
第二、相三性義名體 一、依他性：依，即本識（阿賴耶識）的功能；他，即能熏習。諸法的能和所全部包括。二、分別性：識心了別境界名為分別，從意義而得名。三、真實性：體不是相似的緣故名為真，不同於依他處所以無體名為實，即離開而得名。性，即是性類所以名為性，從意義而得名。二、體：且就一個方面來說明。依他性用第八識（阿賴耶識）為體，分別性即用六七識（第六意識和第七末那識）以及所取之塵的習氣等為體，真實性即用四真實為體，即有垢如（不清凈的真如）以及無垢如（清凈的真如）、無垢道（清凈的道）和十二部教（佛經的十二種分類）為體。
【English Translation】 English version Body: Taking all delusions that do not receive appearances and functions as the body. For example, taking the four inversions of clinging to the mind and the two consciousnesses (Manas and Vijnana) in appearances and functions as the body. Question: Why establish the metaphorical consciousness? Answer: Because the previous statement that not receiving appearances arises from the habitual practice of names and words, but it did not clarify the origin and end of the mind and retribution consciousnesses in delusion, so it is stated this way. Having appearance and not having appearance: Taking the delusions of the quiescent state as not having appearance, and taking all delusions of the desire realm as the body of having appearance.
Two, Concluding Names and Bodies One, Coarse and Heavy Bond: The body of delusion arises from the false mind, called coarse and heavy, having the meaning of binding, named from faults. Two, Appearance Bond: The binding of the taken name and appearance is called a bond, named from the meaning of the object and faults. Body, that is, taking the delusions of the mind and the skin delusions as the body. Appearance, taking the delusions of the mind as the nature. Coarse and heavy, taking the skin delusions as the body.
Names and Bodies of the Three Delusions of Skin, etc.: Names: One, Skin Delusion; Two, Flesh Delusion; Three, Mind Delusion. All are named from metaphors and faults. Two, Body: If speaking from the Three Aggregates Theory (three categories of precepts), only taking the habitual practice of the mind as the body. If deriving the body from consciousness, the skin delusion takes the six consciousnesses as the body, and the mind delusion only takes the Vijnana consciousness as the body. If the flesh delusion, then it takes the delusions arising from the clinging of the mind and the two consciousnesses as the body.
Four Kinds of Worlds: Namely seeing, hearing, feeling, and knowing. Illuminating the realm is called seeing, the arising of the ear consciousness is called hearing, the nose, tongue, and body consciousnesses are called feeling, and the mind is called knowing. Body: Taking the six consciousnesses as the body. If speaking from the root, only using the Vijnana consciousness as the body. Question: Which of the four worlds does the seventh consciousness (Manas) belong to? Answer: It belongs to knowing.
Second, Name and Body of the Meaning of the Three Natures of Appearance One, Dependent Nature (Paratantra-svabhava): Dependent, that is, the function of the original consciousness (Alaya-vijnana); Other, that is, the ability to perfuming. All the abilities and objects of all dharmas are included. Two, Discriminatory Nature (Parikalpita-svabhava): The mind distinguishing the realm is called discrimination, named from meaning. Three, Real Nature (Parinispanna-svabhava): The body is not similar, so it is called true, different from the dependent place, so it has no body and is called real, that is, named from separation. Nature, that is, it is a kind of nature, so it is called nature, named from meaning. Two, Body: Let's explain it from one aspect. The dependent nature uses the eighth consciousness (Alaya-vijnana) as the body, the discriminatory nature uses the six and seventh consciousnesses (the sixth Vijnana consciousness and the seventh Manas consciousness) and the habitual tendencies of the taken dust, etc., as the body, and the real nature uses the four realities as the body, that is, the defiled Suchness (impure Tathata) and the undefiled Suchness (pure Tathata), the undefiled path, and the twelve divisions of teachings (twelve categories of Buddhist scriptures) as the body.
十一識名體 名者。一身識。身是依止之義。亦是聚義。二身者。七識是執身之者。三受者。受納之受是用。四應受。塵是識境。名應取義名受。五正受。用在當今即相形之義。並從義為名。六世。法有流動名世。又前中后異名世。從時義為名。七數。即法有一二三名數。從義為名。八處。五大等法是正報所依之所名處。從義為名。九言說。聲有詮法名言。披陳名說。因為名。十自他差別。自他即相形義。差別于自他有多相不同。即相形及義為名。十一善惡兩道。順益名善。違損名惡。兩是數。道是義名。即從用數義受名 二體者有通有別。若通而言之。此十一識以六七心境以之為性。若別而論之。則隨相而說也。身識用五根為體。身者用七識為體。受者用意界為體。應受六塵為體。正受用六識為體。世數用十八界為體。處用五大為體。即四塵。自他差別內報十八界為體。善惡兩道十八界為體。
四識義二門分別二名體 名者。一似塵識。明體無所有相似昔心名似。生識曰塵。從識變故名識。從義及體為名也。二似根識。似識同前。增上是根義。從義用為名。三似我識。我者計人有體名我。從彼體義受名。四似識識。識即了別之用。從用為名 二體者。以色等六塵識為體。法塵通取六七心變。若約十一識
【現代漢語翻譯】 現代漢語譯本 十一、識名體：名是指什麼呢？一、一身識（Ekayaskasmrti，對自身存在的認知）。身是依止（asraya，依靠）之義，也是聚集之義。二、身者，七識（manovijnana，末那識）是執著于身見者。三、受者，受納之受是作用。四、應受，塵（rupa，色）是識的境界，名為應取之義，故名受。五、正受，作用在於當下，即相形之義，並從義而立名。六、世，法有流動，名為世。又前、中、后不同，名為世，從時間之義而立名。七、數，即法有一、二、三，名為數，從義而立名。八、處，五大（mahabhuta，地、水、火、風、空）等法是正報（vipakaphala，異熟果）所依之處，名為處，從義而立名。九、言說，聲音有詮釋法的作用，名為言，披陳（表達）名為說，因此而立名。十、自他差別，自他即相形之義，差別在於自他有多相不同，即相形及義而立名。十一、善惡兩道，順益名為善，違損名為惡，兩是數，道是義名，即從作用、數、義而受名。二、體是指什麼呢？有通有別。若從通而言，此十一識以六、七識的心境作為其自性。若從別而言，則隨其相而說。身識以五根（indriya，眼、耳、鼻、舌、身）為體。身者以七識為體。受者以意界（manodhatu，意識界）為體。應受以六塵（visaya，色、聲、香、味、觸、法）為體。正受以六識（sad vijnanakayah，眼、耳、鼻、舌、身、意識）為體。世、數以十八界（astadasa dhatavah，十八界）為體。處以五大為體，即四大（地、水、火、風）及空。自他差別以內報十八界為體。善惡兩道以十八界為體。 四、識義二門分別二名體：名是指什麼呢？一、似塵識，明體無所有，相似於過去之心，名為似。生識曰塵，從識變化之故，名為識，從義及體而立名。二、似根識，似識同前，增上是根之義，從義用而立名。三、似我識，我者，計度人有實體，名為我，從彼實體之義而受名。四、似識識，識即了別之用，從用而立名。二、體是指什麼呢？以色等六塵識為體，法塵通取六七識之心變。若約十一識
【English Translation】 English version Eleven, Distinguishing Names and Essence of Consciousness: What do the 'names' refer to? 1. 'Ekayaskasmrti' (Consciousness of One's Own Body). 'Body' signifies 'asraya' (reliance) and also 'aggregation'. 2. 'Body-Holder': The seventh consciousness (manovijnana) is the one that clings to the notion of a self. 3. 'Experiencer': 'Experiencing' is its function. 4. 'To-be-Experienced': 'Rupa' (form) is the realm of consciousness, named for the meaning of 'to be taken', hence named 'experiencer'. 5. 'Proper Experiencer': Its function is in the present moment, signifying 'mutual shaping', and is named according to its meaning. 6. 'World': The flow of phenomena is called 'world'. Also, the differences between past, present, and future are called 'world', named according to the meaning of time. 7. 'Number': That phenomena are one, two, three, etc., is called 'number', named according to its meaning. 8. 'Place': The five great elements (mahabhuta) and other phenomena are the places upon which the 'vipakaphala' (result of actions) relies, named 'place' according to its meaning. 9. 'Speech': Sound has the function of explaining the Dharma, called 'speech'; 'expressing' is called 'saying', hence the name. 10. 'Self-Other Difference': 'Self' and 'other' signify 'mutual shaping'; the difference lies in the many different aspects of self and other, hence the name from 'mutual shaping' and meaning. 11. 'Good and Evil Paths': That which accords with benefit is called 'good'; that which opposes and harms is called 'evil'. 'Two' is a number, 'path' is a meaning, hence the name is derived from function, number, and meaning. 2. What does 'essence' refer to? There is general and specific. Generally speaking, these eleven consciousnesses take the mental states of the sixth and seventh consciousnesses as their nature. Specifically speaking, they are described according to their respective aspects. The body consciousness takes the five sense organs (indriya) as its essence. The body-holder takes the seventh consciousness as its essence. The experiencer takes the mind element (manodhatu) as its essence. The to-be-experienced takes the six sense objects (visaya) as its essence. The proper experiencer takes the six consciousnesses (sad vijnanakayah) as its essence. 'World' and 'number' take the eighteen realms (astadasa dhatavah) as their essence. 'Place' takes the five great elements as its essence, namely the four elements (earth, water, fire, wind) and space. Self-other difference takes the internal eighteen realms as its essence. The paths of good and evil take the eighteen realms as their essence. Four, Distinguishing Names and Essence of Consciousness through Two Aspects of Consciousness: What do the 'names' refer to? 1. 'Consciousness Similar to Dust': Clarifying that the essence is without substance, similar to past mind, is called 'similar'. The arising of consciousness is called 'dust'. Because it transforms from consciousness, it is called 'consciousness', named according to meaning and essence. 2. 'Consciousness Similar to Root': 'Similar consciousness' is the same as before; 'enhancement' is the meaning of 'root', named according to function and meaning. 3. 'Consciousness Similar to Self': 'Self' is the assumption that a person has substance, called 'self', named according to the meaning of that substance. 4. 'Consciousness Similar to Consciousness': 'Consciousness' is the function of discernment, named according to function. 2. What does 'essence' refer to? It takes the consciousness of the six sense objects such as form as its essence. 'Dharma-dust' generally takes the transformations of the minds of the sixth and seventh consciousnesses. If concerning the eleven consciousnesses
出體別。應受世數處言就識為體。似根識以六根為體。十一識中取身者受者為體。似我識用意執二法為體。十一識中取自他差別為體。似識識用六七識為體。十一識中取正受識及身者取了別義邊為體。善惡兩道通四識也。
是時三義二門分別。一名。二體 名者。一平等時。明心離高下往正平等。離過為名。二和合時。即說聽兩心相符名和合。從義為名。三轉輪時。明如來說法能受眾生八正道與世輪轉相似。從法譬為名 二體者。總以佛及菩薩后得智大悲心為體。
外執立有色三義 一眼識未生先已有色。二識變為色亦是有色。三由了別色心故知有色。
四生二門分別名體 名者。一胎生。胎者是始。從時為名。亦可從相為名。二濕生。水之湋漬名之為濕。因而生。從所依為名。三一卵生。是㲉一卵。從相為名。四化生。諸根頓有名化。生由化有名化生。從義為名。通名生。從種類義立名。亦可從果為名 二體者。胎生用欲界五陰為體。濕一卵亦爾。化生三界五陰性。問。無色無色。云何云是化生有五陰耶。答。若依小乘。無無色非四生攝。今依大乘。無色亦有色故具五陰。以瓔珞經無色有化生。是以是化此生通五道也。
四界義名體 名者。即三界名體同前已出。第四無流界。流是過。用
【現代漢語翻譯】 現代漢語譯本： 出體別（Chuti Bie）：以應受世數處言就識為體。類似於根識以六根為體。在十一識中，取身者（Shen Zhe，感受者）和受者（Shou Zhe，接受者）為體。類似於我識（Wo Shi，自我意識）以意（Yi，意志）和執（Zhi，執著）二法為體。在十一識中，取自他差別（Zi Ta Chabei，自他差別）為體。類似於識識（Shi Shi，意識的意識）用六七識為體。在十一識中，取正受識（Zheng Shou Shi，正確的感受意識）及身者（Shen Zhe，感受者），取了別義邊為體。善惡兩道通四識也。
是時三義二門分別：一名，二體。名者：一、平等時，明心離高下往正平等，離過為名。二、和合時，即說聽兩心相符名和合，從義為名。三、轉輪時，明如來說法能受眾生八正道與世輪轉相似，從法譬為名。二體者：總以佛（Fo，佛陀）及菩薩（Pusa，菩薩）后得智（Houde Zhi，后得智）大悲心（Dabei Xin，大悲心）為體。
外執立有色三義：一、眼識未生先已有色。二、識變為色亦是有色。三、由了別色心故知有色。
四生二門分別名體：名者：一、胎生，胎者是始，從時為名，亦可從相為名。二、濕生，水之湋漬名之為濕，因而生，從所依為名。三、卵生，是㲉一卵，從相為名。四、化生，諸根頓有名化，生由化有名化生，從義為名。通名生，從種類義立名，亦可從果為名。二體者：胎生用欲界（Yujie，欲界）五陰（Wuyin，五蘊）為體，濕生和卵生也是如此。化生三界（Sanjie，三界）五陰性。問：無色界（Wusejie，無色界）沒有色，為什麼說是化生有五陰呢？答：如果依照小乘（Xiaocheng，小乘），無色界不屬於四生所攝。現在依照大乘（Dacheng，大乘），無色界也有色，所以具備五陰。因為《瓔珞經》說無色界有化生，因此化生貫通五道（Wudao，五道）。
四界義名體：名者：即三界名體同前已出。第四無流界（Wuliujie，無流界），流是過，用
【English Translation】 English version: The distinction of the Emanated Body (Chuti Bie): It takes the cognition that responds to and receives the world's numerical conditions, speech, and situations as its essence. It is similar to how the root consciousness takes the six roots as its essence. Among the eleven consciousnesses, it takes the 'experiencer' (Shen Zhe) and the 'receiver' (Shou Zhe) as its essence. It is similar to how the 'I-consciousness' (Wo Shi) takes intention (Yi) and attachment (Zhi) as its two essences. Among the eleven consciousnesses, it takes the distinction between self and other (Zi Ta Chabei) as its essence. It is similar to how the 'consciousness of consciousness' (Shi Shi) uses the sixth and seventh consciousnesses as its essence. Among the eleven consciousnesses, it takes the 'correct receiving consciousness' (Zheng Shou Shi) and the 'experiencer' (Shen Zhe), taking the aspect of the meaning of distinct cognition as its essence. The paths of good and evil both pass through the four consciousnesses.
At this time, the three meanings are distinguished by two aspects: first, name; second, essence. Regarding 'name': First, in a state of equality, it illuminates the mind, departing from high and low, moving towards correctness and equality, taking 'departure from fault' as its name. Second, in a state of harmony, it means that the minds of the speaker and listener are in accord, named 'harmony,' taking 'meaning' as its name. Third, in a state of turning the wheel, it illuminates how the Tathagata's (Rulai) Dharma teaching can enable sentient beings to receive the Eightfold Path, similar to the turning of the world, taking 'Dharma analogy' as its name. Regarding 'essence': Generally, it takes the Buddha's (Fo) and Bodhisattva's (Pusa) subsequent wisdom (Houde Zhi) and great compassionate heart (Dabei Xin) as its essence.
External attachment establishes three meanings of existence of form: First, form already exists before eye-consciousness arises. Second, the consciousness transforming into form is also the existence of form. Third, because of distinctly cognizing form and mind, it is known that form exists.
The four births are distinguished by two aspects: name and essence. Regarding 'name': First, womb-born; 'womb' signifies the beginning, taking 'time' as its name, and it can also take 'appearance' as its name. Second, moisture-born; the stagnant water is called 'moisture,' and thus it is born, taking 'that which it relies on' as its name. Third, egg-born; it is a single egg, taking 'appearance' as its name. Fourth, transformation-born; all the faculties suddenly appear, which is called 'transformation,' and birth is due to transformation, hence it is called 'transformation-born,' taking 'meaning' as its name. Generally called 'birth,' taking the meaning of 'species' as its name, and it can also take 'result' as its name. Regarding 'essence': Womb-born takes the five skandhas (Wuyin) of the desire realm (Yujie) as its essence; moisture-born and egg-born are also like this. Transformation-born has the nature of the five skandhas of the three realms (Sanjie). Question: The formless realm (Wusejie) has no form, so how can it be said that transformation-born beings have the five skandhas? Answer: If according to the Hinayana (Xiaocheng), the formless realm is not included in the four births. Now, according to the Mahayana (Dacheng), the formless realm also has form, so it possesses the five skandhas. Because the Inraking Sutra says that there are transformation-born beings in the formless realm, therefore transformation-birth pervades the five paths (Wudao).
The meaning of the four realms: name and essence. Regarding 'name': The names and essences of the three realms are the same as previously explained. The fourth is the non-outflow realm (Wuliujie); 'outflow' is fault, using
無流而生名界。從無過及義為名。用菩薩變易五陰為體。
六界二門分別名體 名者。地水火風空識。即六大。界之言性亦是因義。從用義為名 二體者。前四即觸塵攝。即以色識為體。空大用太虛無為為體。從心變約心是有為。小乘一向有為空。識界若親成唯是意識。若取發助明通取七識。若依持為論通本識。唯取有為有流不取無流。以是三界生故即體如此。
十八界名體 名者。六識即眼耳鼻舌身意。並從根為名。六塵通一切法。即色聲香味觸法。六根即眼耳鼻舌身意 二體者。六塵用色識及識為性。意根六識生后皆名意。即通六識。若意門明義。本識七識心皆有生之義悉名根。前五唯色識為體。六識若取本即以意識心為體。以立一意識故不許有別體五識也。隨用有六體此無所仿。
十二入名體 即六根六煩。以六識入意根中故。即是十二入。生識以解入。根塵皆生故 體與十八界同。
五陰亦爾。以五根五塵入色陰中。六識意根入識陰。法塵入分為三陰。此三法義分。性是界。生識解入。積聚是陰義。
三種唯識觀義名體 名者。一唯量。二唯二。三種種類。言唯量者。唯之言觸量即識量。從義為名。言唯二者。二是數。從義及數為名。三種種即境法非一名種種。類是流類。即
【現代漢語翻譯】 現代漢語譯本 無流而生名為界（Dhatu，界）。從無過失及意義而立名。以菩薩變易五陰（Skandha，蘊）為體。 六界（Dhatu，界）二門分別名體：名稱方面，地（Prthivi，地）、水（Apas，水）、火（Tejas，火）、風（Vayu，風）、空（Akasa，空）、識（Vijnana，識），即六大（Mahadhatu，大界）。界，就其性質而言，也是因的意思。從作用的意義而立名。兩種體性方面，前四者屬於觸塵所攝，即以色（Rupa，色）和識為體。空大（Akasa-mahadhatu，空大界）以太虛無為為體。從心識變現的角度來說，約心是有為法。小乘佛教一向認為有為空。識界（Vijnana-dhatu，識界）如果直接成就，唯是意識（Manovijnana，意識）。如果取其發起、幫助、明瞭通達的作用，則取七識（ সপ্তविज्ञान, Sapta-vijnana）。如果依據和持有來論述，則通於本識（ मूलविज्ञान, Mula-vijnana）。只取有為有流，不取無為無流。因為這是三界（Triloka，三界）產生的原因，所以體性如此。 十八界（Dhatu，界）名體：名稱方面，六識（Sad-vijnana，六識）即眼識（Caksu-vijnana，眼識）、耳識（Srotra-vijnana，耳識）、鼻識（Ghrana-vijnana，鼻識）、舌識（Jihva-vijnana，舌識）、身識（Kaya-vijnana，身識）、意識（Manovijnana，意識），都從根（Indriya，根）而得名。六塵（Sad-visaya，六境）通於一切法，即色（Rupa，色）、聲（Sabda，聲）、香（Gandha，香）、味（Rasa，味）、觸（Sparsa，觸）、法（Dharma，法）。六根（Sad-indriya，六根）即眼（Caksu，眼）、耳（Srotra，耳）、鼻（Ghrana，鼻）、舌（Jihva，舌）、身（Kaya，身）、意（Manas，意）。兩種體性方面，六塵以色識及識為體性。意根（Mano-indriya，意根）是六識生起之後都稱為意，即通於六識。如果從意門明瞭意義的角度來說，本識、七識心都有生起之義，都可以稱為根。前五識唯以色識為體。六識如果取其根本，即以意識心為體。因為建立一個意識，所以不允許有別的五識的體性。隨其作用有六種體性，這裡沒有可以效仿的。 十二入（Ayatana，處）名體：即六根（Sad-indriya，六根）和六塵（Sad-visaya，六境）。因為六識（Sad-vijnana，六識）進入意根（Mano-indriya，意根）之中，所以是十二入。生起識以瞭解而入。根和塵都生起，所以是這樣。體性與十八界相同。 五陰（Skandha，蘊）也是如此。以五根（Panca-indriya，五根）、五塵（Panca-visaya，五境）進入色陰（Rupa-skandha，色蘊）中。六識（Sad-vijnana，六識）、意根（Mano-indriya，意根）進入識陰（Vijnana-skandha，識蘊）。法塵（Dharma-visaya，法境）進入分為三陰。這三種是法義的區分。性質是界（Dhatu，界）。生起識以瞭解而入。積聚是陰的意義。 三種唯識觀義名體：名稱方面，一唯量（Matra，量），二唯二（Dvaya，二），三種種類（Prakara，種類）。說唯量，唯的意思是觸量，即識量。從意義而立名。說唯二，二是數字，從意義和數字而立名。三種種類即境法，不是一個名稱，是種種。類是流類，即。
【English Translation】 English version 'Namely, that which arises without outflow is called Dhatu (界, realm). It is named from the meaning of being without fault and transgression. It takes the transformation of the five Skandhas (陰, aggregates) by Bodhisattvas as its substance. The names and substances of the six Dhatus (界, realms) are distinguished separately: In terms of names, Earth (地, Prthivi), Water (水, Apas), Fire (火, Tejas), Wind (風, Vayu), Space (空, Akasa), and Consciousness (識, Vijnana) are the six great elements (六大, Mahadhatu). 'Dhatu,' in terms of its nature, also means 'cause.' It is named from the meaning of function. In terms of the two substances, the first four are included in the touch-objects (觸塵), that is, they take form (色, Rupa) and consciousness as their substance. The great element of space (空大, Akasa-mahadhatu) takes the unconditioned void as its substance. From the perspective of mental transformation, it is conditioned in relation to the mind. Hinayana Buddhism always considers it conditioned. If the realm of consciousness (識界, Vijnana-dhatu) is directly achieved, it is only Mano-vijnana (意識, consciousness). If its function of initiating, assisting, and clearly understanding is taken into account, then the seven consciousnesses ( सप्तविज्ञान, Sapta-vijnana) are included. If it is discussed in terms of reliance and support, then it includes the Mula-vijnana ( मूलविज्ञान, base consciousness). Only the conditioned with outflow is taken, not the unconditioned without outflow. Because this is the cause of the arising of the three realms (三界, Triloka), therefore the substance is such. The names and substances of the eighteen Dhatus (界, realms): In terms of names, the six consciousnesses (六識, Sad-vijnana), namely eye-consciousness (眼識, Caksu-vijnana), ear-consciousness (耳識, Srotra-vijnana), nose-consciousness (鼻識, Ghrana-vijnana), tongue-consciousness (舌識, Jihva-vijnana), body-consciousness (身識, Kaya-vijnana), and mind-consciousness (意識, Manovijnana), are all named after their respective roots (根, Indriya). The six objects (六塵, Sad-visaya) encompass all dharmas, namely form (色, Rupa), sound (聲, Sabda), smell (香, Gandha), taste (味, Rasa), touch (觸, Sparsa), and dharma (法, Dharma). The six roots (六根, Sad-indriya) are eye (眼, Caksu), ear (耳, Srotra), nose (鼻, Ghrana), tongue (舌, Jihva), body (身, Kaya), and mind (意, Manas). In terms of the two substances, the six objects take form and consciousness as their nature. The mind-root (意根, Mano-indriya) is what is called 'mind' after the arising of the six consciousnesses, encompassing all six consciousnesses. If the meaning is clarified from the perspective of the mind-door, then the base consciousness and the seven consciousnesses all have the meaning of arising and can all be called roots. The first five consciousnesses only take form and consciousness as their substance. If the six consciousnesses are taken in their fundamental aspect, then they take the mind-consciousness as their substance. Because one consciousness is established, it is not allowed to have separate substances for the other five consciousnesses. There are six substances according to their functions, but there is nothing to imitate here. The names and substances of the twelve Ayatanas (處, entrances): They are the six roots (六根, Sad-indriya) and the six objects (六塵, Sad-visaya). Because the six consciousnesses (六識, Sad-vijnana) enter into the mind-root (意根, Mano-indriya), they are the twelve entrances. Consciousness arises to understand and enter. Both root and object arise, so it is like this. The substance is the same as the eighteen Dhatus. The five Skandhas (蘊, aggregates) are also like this. The five roots (五根, Panca-indriya) and the five objects (五塵, Panca-visaya) enter into the Rupa-skandha (色蘊, aggregate of form). The six consciousnesses (六識, Sad-vijnana) and the mind-root (意根, Mano-indriya) enter into the Vijnana-skandha (識蘊, aggregate of consciousness). The Dharma-visaya (法境, dharma-object) enters and is divided into three Skandhas. These three are the distinctions of the meaning of dharma. The nature is Dhatu (界, realm). Consciousness arises to understand and enter. Accumulation is the meaning of Skandha. The names and substances of the three kinds of Vijnaptimatrata (唯識, Consciousness-only) contemplation: In terms of names, first, only measure (唯量, Matra), second, only two (唯二, Dvaya), and third, various kinds (三種種類, Prakara). 'Only measure' means that 'only' refers to the touch-measure, which is the measure of consciousness. It is named from the meaning. 'Only two' means that 'two' is a number, named from the meaning and the number. 'Various kinds' refers to the objects and dharmas, not a single name, but various. 'Kind' is a flowing kind, that is.
從義為名。觀者即觀察之義為名。亦可三觀並從心境為名。以觀是心唯量等是境故 二體者。三觀雖同以聞思修為體。若地前地上加行道中即以聞等三慧為體。正入地即以正證修慧為體。
二無身義名體 一無色身。二無生身。色即以礙為義。生即心等起故名生。無是義名。從義及相為名。通名身以依止為義。從功能為名 二體者。無色身用因緣色陰為體。前言無者取無實身。無生用因緣四陰為體。言無身亦取無實四陰也。
唯識四智義名體。名者。一知相違識相。知者即菩薩觀心。相違識相是境。二由見無境界識。由之言已知是能知之智。無境界識是所觀。三由知離功用。由思慧解知即凡。以離功用應成正智名離功用。從能智及義為名也。四由知義隨逐三慧。此及前二並從心境為名。亦可從心境及義為名 二體者。此四同以思慧解心為性非余。亦可通用聞慧為體。
十六諦名體 名者。苦下有四。即苦無常空無我。苦逼迫為義。遷流不住是無常。空是無所有名空。不自在是無我。空是無他為名。餘三從過為名。集下有四。即因集有緣。因是生方便義。集是集起之義。有即能有當果之名。緣者能與果為緣。並從力用為名。道下有四。即道如跡乘。道以通生為義。為聖人所行名跡。運以解乘。如不異
【現代漢語翻譯】 現代漢語譯本 從『義』來命名。『觀者』就是以『觀察』的意義來命名。也可以三觀（空觀、假觀、中觀）並從心境來命名，因為『觀』是心，『唯量』等是境。二、體性方面：三觀雖然相同，但以聞、思、修為體。若在地上加行道之前，就以聞、思、修三慧為體；真正入地時，就以正證的修慧為體。
二、無身義名體：一、無色身，二、無生身。『色』就是以『障礙』為意義。『生』就是心等生起，所以名為『生』。『無』是義名，從意義和相狀來命名。通稱為『身』，以『依止』為意義，從功能來命名。二、體性方面：無色身用因緣色陰為體，前面說的『無』是取無實身的意思。無生用因緣四陰為體，說『無身』也是取無實四陰的意思。
唯識四智義名體：一、知相違識相。『知者』就是菩薩觀心，『相違識相』是境。二、由見無境界識。『由』的意思是已知，是能知之智，『無境界識』是所觀。三、由知離功用。由思慧理解知就是凡夫，因為離開功用應當成就正智，所以名為『離功用』，從能智和意義來命名。四、由知義隨逐三慧。這個和前面兩個都是從心境來命名，也可以從心境和意義來命名。二、體性方面：這四種智慧都以思慧解心為體性，不是其他的。也可以通用聞慧為體。
十六諦名體：苦諦下有四種，即苦、無常、空、無我。『苦』以逼迫為義，遷流不住是『無常』，『空』是無所有，名為『空』，不自在是『無我』，『空』是以無他為名，其餘三種從過患來命名。集諦下有四種，即因、集、有、緣。『因』是生方便的意義，『集』是集起的意義，『有』是能有當來果報的名稱，『緣』是能給予果報的因緣，都是從力用方面來命名。道諦下有四種，即道、如、跡、乘。『道』以通生為義，為聖人所行，名為『跡』，運用以理解『乘』，『如』是不異。
【English Translation】 English version Named from 'meaning'. 'Observer' is named from the meaning of 'observation'. It can also be named from the three contemplations (emptiness, provisional existence, and the middle way) together with the mind and its objects, because 'contemplation' is the mind, and 'mere ideation' etc. are the objects. Two, in terms of substance: Although the three contemplations are the same, they take hearing, thinking, and cultivation as their substance. If before the stage of the grounds (Bhumis) and in the path of application, they take the three wisdoms of hearing, thinking, and cultivation as their substance. When truly entering the ground, they take the rightly realized cultivation wisdom as their substance.
Two, the meaning and substance of 'non-body': One, the non-form body (無色身). Two, the non-arising body (無生身). 'Form' is defined by 'obstruction'. 'Arising' is the arising of the mind etc., hence it is called 'arising'. 'Non-' is a name of meaning, named from meaning and characteristics. Generally called 'body', with 'reliance' as its meaning, named from function. Two, in terms of substance: The non-form body takes the form aggregate (色陰) of causes and conditions as its substance. The 'non-' mentioned earlier means taking the non-substantial body. The non-arising body takes the four aggregates (四陰) of causes and conditions as its substance. Saying 'non-body' also means taking the non-substantial four aggregates.
The meaning and substance of the four wisdoms in Consciousness-Only: One, knowing the aspect of consciousness that contradicts appearances. 'Knowing' is the Bodhisattva observing the mind, and 'the aspect of consciousness that contradicts appearances' is the object. Two, from seeing the consciousness without an objective realm. 'From' means already knowing, which is the wisdom that can know. 'Consciousness without an objective realm' is what is observed. Three, from knowing the absence of effort. Understanding through thinking wisdom is ordinary, because being free from effort should accomplish right wisdom, hence it is called 'absence of effort', named from the wisdom that can know and the meaning. Four, from knowing that the meaning follows the three wisdoms. This and the previous two are named from the mind and its objects, and can also be named from the mind, its objects, and the meaning. Two, in terms of substance: These four all take thinking wisdom and understanding mind as their nature, not others. Hearing wisdom can also be generally used as the substance.
The name and substance of the sixteen truths: Under the truth of suffering (苦諦) there are four, namely suffering, impermanence, emptiness, and non-self. 'Suffering' is defined by oppression, flowing and not abiding is 'impermanence', 'emptiness' is the name for having nothing, not being at ease is 'non-self', 'emptiness' is named from having no other, the remaining three are named from faults. Under the truth of accumulation (集諦) there are four, namely cause, accumulation, arising, and condition. 'Cause' is the meaning of the convenience of arising, 'accumulation' is the meaning of accumulating and arising, 'arising' is the name for being able to have future results, 'condition' is the condition that can give results, all are named from the aspect of power and function. Under the truth of the path (道諦) there are four, namely path, suchness, trace, and vehicle. 'Path' is defined by universal arising, being what is practiced by sages is called 'trace', using to understand 'vehicle', 'suchness' is not different.
義。三世諸佛此道不異故名如。從義為名。餘三從功能為名。滅有四。即滅止妙離。滅三毒名滅。正則三火止也。妙滅體無戒名妙。從義為名。離是離惑之義。此三無過為名。諦以實為義。從義為名 二體者有二。一約事出體。即苦等為苦等體。即是果義。以業煩惱等四法為體。道用無流聖道為體。通色心。滅用事滅無為為體。二約通出者。即本覺心真如以之為體。
五種真實即行體離五種散動說五真實也。又離五識分別亦名五種無分。即以無分別定慧為體。約離障說五也。佛性論中五種無多別。一無為。二無別異。三離二邊。四解脫。五自性清凈。五種真實。一無二。二過言說。三過覺觀。四過一異。五一味清凈。
三分別名體 名。一自性分別。謂五識。自是別他之名。性亦可是體即性類。即體義為名。二憶持。追緣名憶。憶不忘名持。從用為名。三顯示。境非今有顯示令有名顯示。從用為名 體者二義不同。一者小乘。自性是覺數為體。憶已念為體。顯示以慧為性。二大乘體者。自性六七識。皆有緣現在並是自性分別。其餘二種唯是意識。緣過去為懷持。分別緣未來為顯示分別也。
自言有二。一者諸熏習各異。各從自因生名自。二者諸法實無所有從心生故名自耳。體者用凈不凈品法為體
【現代漢語翻譯】 現代漢語譯本 『義』。三世諸佛所行之道皆是如此，故名為『如』（Tathata，如如）。此為從意義而得名。其餘三種（滅、諦、體）是從功能而得名。『滅』有四種含義，即滅、止、妙、離。滅除三毒（貪嗔癡）名為『滅』。正，則是止息三火（貪嗔癡）也。妙，滅除本體而無戒律束縛，名為『妙』。此為從意義而得名。『離』是遠離迷惑之義。此三種（滅、止、妙）皆無過失，故以此為名。『諦』以真實為意義，從意義而得名。 二、『體』有兩種解釋。一是從現象上解釋，即以苦等為苦等的本體，也就是果報的意義。以業、煩惱等四法為本體。道，以無漏的聖道為本體，通於色法和心法。滅，以事情的止息和無為法為本體。二是從普遍意義上解釋，即以本覺之心、真如（Tathata，如如）作為本體。 五種真實，即是遠離五種散亂動搖的行，所以說五種真實。又遠離五識（眼識、耳識、鼻識、舌識、意識）的分別，也稱為五種無分。即以無分別的定慧為本體。這是從遠離障礙的角度來說的五種真實。在《佛性論》中，五種無多別，指的是：一、無為；二、無差別；三、離二邊；四、解脫；五、自性清凈。五種真實指的是：一、無二；二、超越言說；三、超越覺觀；四、超越一異；五、一味清凈。 三、分別、名、體。 『名』。一、自性分別，指的是五識。『自』是區別於他者的名稱。『性』也可以理解為『體』，即種類。即以本體的意義作為名稱。二、憶持，追憶過去的經歷稱為『憶』，憶念而不忘記稱為『持』，這是從作用上得名。三、顯示，所顯示的境界並非現在才存在，通過顯示使其為人所知，所以稱為『顯示』，這是從作用上得名。 『體』有兩種不同的解釋。一、小乘的觀點認為，自性是覺知的數量為體。憶持以已念為體。顯示以智慧為體。二、大乘的觀點認為，自性是第六識（末那識）和第七識（阿賴耶識），都緣于現在，所以是自性分別。其餘兩種（憶持和顯示）唯有意識才有，緣於過去的是懷持分別，緣于未來的是顯示分別。 『自』有兩種含義。一、各種熏習各不相同，各自從自己的因緣而生，稱為『自』。二、諸法實際上並無自性，都是從心而生，所以稱為『自』。『體』以清凈和不清凈的品類法為體。
【English Translation】 English version 'Meaning' (義). The path of all Buddhas of the three times is the same, hence the name 'Thusness' (如, Tathata). This is named from its meaning. The remaining three (Cessation, Truth, Essence) are named from their functions. 'Cessation' (滅) has four meanings: cessation, stopping, subtle, and detachment. Eliminating the three poisons (greed, anger, and ignorance) is called 'cessation'. 'Right' (正) means stopping the three fires (greed, anger, and ignorance). 'Subtle' (妙) means eliminating the essence and being free from the constraints of precepts, hence the name 'subtle'. This is named from its meaning. 'Detachment' (離) means detachment from delusion. These three (cessation, stopping, subtle) are without fault, hence the name. 'Truth' (諦) takes reality as its meaning, named from its meaning. Two, 'Essence' (體) has two interpretations. One is from the perspective of phenomena, that is, taking suffering etc. as the essence of suffering etc., which is the meaning of karmic retribution. Taking karma, afflictions, etc., the four dharmas, as the essence. The Path (道) takes the undefiled noble path as its essence, encompassing both form and mind. Cessation (滅) takes the cessation of events and unconditioned dharma as its essence. The second is from a universal perspective, that is, taking the originally enlightened mind, Suchness (真如, Tathata), as its essence. The five kinds of reality are the practices that are free from the five kinds of distractions and agitations, hence the saying of five kinds of reality. Also, being free from the discriminations of the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness) is also called the five kinds of non-division. That is, taking non-discriminating samadhi and wisdom as the essence. This is the five kinds of reality from the perspective of being free from obstacles. In the Buddha-nature Treatise, the five kinds of non-difference refer to: 1. Unconditioned; 2. Non-differentiation; 3. Being free from the two extremes; 4. Liberation; 5. Self-nature purity. The five kinds of reality refer to: 1. Non-duality; 2. Beyond words; 3. Beyond perception; 4. Beyond one and different; 5. One taste purity. Three, Discrimination, Name, Essence. 'Name' (名). 1. Self-nature discrimination, referring to the five consciousnesses. 'Self' (自) is the name that distinguishes from others. 'Nature' (性) can also be understood as 'essence' (體), that is, category. That is, taking the meaning of essence as the name. 2. Recollection (憶持), recalling past experiences is called 'recollection' (憶), remembering without forgetting is called 'holding' (持), this is named from its function. 3. Manifestation (顯示), the realm manifested is not something that exists only now, it is made known through manifestation, hence it is called 'manifestation', this is named from its function. 'Essence' (體) has two different interpretations. 1. The Hinayana view holds that self-nature is the number of awarenesses as the essence. Recollection takes the already thought as the essence. Manifestation takes wisdom as the essence. 2. The Mahayana view holds that self-nature is the sixth consciousness (Manas consciousness) and the seventh consciousness (Alaya consciousness), both of which are related to the present, so it is self-nature discrimination. The remaining two (recollection and manifestation) are only present in the mind consciousness, relating to the past is holding discrimination, relating to the future is manifestation discrimination. 'Self' (自) has two meanings. 1. The various熏習 (xiūnxí, habitual energies) are different from each other, each arising from its own causes and conditions, called 'self'. 2. All dharmas actually have no self-nature, they all arise from the mind, hence they are called 'self'. 'Essence' (體) takes the pure and impure categories of dharmas as the essence.
云何分別但如萬物相不如一物相。問意何故意識心本無有心。何不唯一無相乃作如此萬物相也。
六因名體 名。一境界。法能生心名境界。生義。從義為名。二相貌。明心取境相狀。從義為名。三觀見。明心快判明了目為觀見。從義為名。四緣起。起報之緣名緣起。從方便為名五言說。宣說之聲名言。言有所了名說。亦從方便為名。六增益。於三無性理執有人法名增益。從過為名 體者。若約識明體即以意識為體。若三惑出體唯心惑為性。
三熏習義名體 一名言熏習。聲有表詮名之為說從義為名。識熏習了別名識。從用為名。二色識。色即礙義。當體為名。識識。識六識即用。后識即體。體用為名。見識熏習者。明自名見。見體名識得名同前。三煩惱。從過為名。業者。造作名業。從用為名。果報。酬因名果。遂因名報。從義為名 二體者。前五以心惑為性。煩惱用皮肉二惑為體。業用三業為性。亦可三聚為性。果報用五陰為體 通色以。
依他體類及義名體者 體類義有二種。一果報體類。酬因名果。遂因名報。為他依持名體。類即流類。約他諸法非一也。即從所依及功能義用受名。二聞思等體類。得名相同。但世出為別也 二體者。雖約能依分二。論體皆以本識一心功體為體 二依他義者
【現代漢語翻譯】 現代漢語譯本： 為什麼說分別只是像萬物的表象，而不是像單一事物的表象？提問的意圖是什麼？為什麼意識心本來沒有心，不唯一無相，卻會產生如此眾多的萬物表象呢？
六因的名和體：名。一、境界（Dharmadhatu）。法能夠產生心，稱為境界。從產生的作用來說，是名。二、相貌（Nimitta）。說明心取境的相狀。從作用來說，是名。三、觀見（Darshana）。說明心快速判斷明瞭，稱為觀見。從作用來說，是名。四、緣起（Pratītyasamutpāda）。產生果報的因緣，稱為緣起。從方便來說，是名。五、言說（Vacana）。宣說的聲音稱為言，言語有所瞭解稱為說。也從方便來說，是名。六、增益（Samāropa）。對於三無性的道理，執著有人法，稱為增益。從過失來說，是名。體。如果從識來說明體，就以意識為體。如果從三惑來說明體，就以心惑為體性。
三熏習的意義、名和體：一、名言熏習（Nāma-vāsanā）。聲音有表達詮釋的作用，稱為說，從作用來說，是名。識熏習了別，稱為識，從作用來說，是名。二、色識（Rūpa-vijñāna）。色就是阻礙的意思，當體就是名。識識。前識是作用，后識是體。體和作用都是名。見識熏習。說明自己稱為見，見的體稱為識，得名與前面相同。三、煩惱（Klesha）。從過失來說，是名。業（Karma）。造作稱為業，從作用來說，是名。果報（Vipāka）。酬償因緣稱為果，順遂因緣稱為報，從作用來說，是名。二、體。前五以心惑為體性，煩惱用皮肉二惑為體。業用三業為體性，也可以三聚為體性。果報用五陰為體。通色。
依他體的類別和意義、名和體：體的類別和意義有兩種。一、果報體類。酬償因緣稱為果，順遂因緣稱為報。為他所依持稱為體，類別就是流類。就其他諸法來說，不是單一的。就從所依和功能作用接受名稱。二、聞思等體類。得名相同。只是世間和出世間的區別。二、體。雖然就所依分為兩種，但從體來說，都以本識一心功體為體。二、依他的意義。
【English Translation】 English version: Why is it said that differentiation is only like the appearance of myriad things, and not like the appearance of a single thing? What is the intention of the question? Why does the consciousness-mind, which originally has no mind, not remain uniquely without appearance, but instead produces such numerous appearances of myriad things?
The names and entities of the six causes: Name. 1. Realm (Dharmadhatu). A dharma that can generate mind is called a realm. From the function of generating, it is a name. 2. Appearance (Nimitta). Explains the state of mind taking an object. From the function, it is a name. 3. Observation (Darshana). Explains the mind's quick and clear judgment, called observation. From the function, it is a name. 4. Dependent Arising (Pratītyasamutpāda). The cause and condition that gives rise to retribution is called dependent arising. From the expedient, it is a name. 5. Speech (Vacana). The sound of declaration is called speech, and understanding through speech is called saying. Also from the expedient, it is a name. 6. Augmentation (Samāropa). Holding onto the existence of persons and dharmas in the principle of the three non-natures is called augmentation. From the fault, it is a name. Entity. If explaining entity from the perspective of consciousness, then the entity is consciousness. If explaining entity from the three poisons, then the entity is the mind-poison.
The meaning, name, and entity of the three perfumings: 1. Verbal perfuming (Nāma-vāsanā). Sound has the function of expressing and explaining, called saying, from the function, it is a name. Consciousness perfuming distinguishes, called consciousness, from the function, it is a name. 2. Form-consciousness (Rūpa-vijñāna). Form means obstruction, the entity itself is the name. Consciousness-consciousness. The former consciousness is the function, the latter consciousness is the entity. Both entity and function are names. Seeing-consciousness perfuming. Explains that self is called seeing, the entity of seeing is called consciousness, the name is obtained the same as before. 3. Affliction (Klesha). From the fault, it is a name. Karma (Karma). Creating is called karma, from the function, it is a name. Retribution (Vipāka). Compensating the cause is called fruit, fulfilling the cause is called retribution, from the function, it is a name. 2. Entity. The first five take mind-poison as their nature, affliction uses the two poisons of skin and flesh as the entity. Karma uses the three karmas as the nature, or it can use the three aggregates as the nature. Retribution uses the five skandhas as the entity. Generally speaking, form.
The category and meaning of dependent entity, name, and entity: There are two kinds of entity category and meaning. 1. Retribution entity category. Compensating the cause is called fruit, fulfilling the cause is called retribution. Being supported by others is called entity, category is the stream category. Regarding other dharmas, it is not singular. The name is received from the support and functional meaning. 2. Hearing, thinking, etc. entity category. The name is obtained the same. Only the distinction between mundane and supramundane. 2. Entity. Although divided into two based on the support, in terms of entity, all take the original consciousness, the one-mind functional entity, as the entity. 2. The meaning of dependent.
。明此識雖約體分二。然此二法皆不偏為一心作所緣境。由不偏為一心境故名依他義也。
分別二義二門名體 名。一自性分別。知他諸法之體各別不與他共。共心簡他之義。性之□體。識緣此境名為分別。即□相□體用為名也。亦可一向□用為名。二分別差別識有了。
【現代漢語翻譯】 現代漢語譯本：明白了這個識雖然從體性上分為二，然而這兩種法都不完全只為一個心識作為所緣境。由於不完全只為一個心識的境，所以叫做依他起義。
分別二義的兩個方面：名和體。名：一是自性分別，了知其他諸法的體性各自不同，不與其他的法共同。『共心』是簡別其他法的意思。『性』是體性的意思。識緣取這個境，名為分別。也就是以相、體、用作為名。也可以一直以作用作為名。二是分別差別識，有了別。
【English Translation】 English version: Although this consciousness is divided into two in terms of its essence, neither of these two dharmas exclusively serves as the object of one mind. Because it is not exclusively the object of one mind, it is called the meaning of 'dependent origination' (依他義, yī tā yì).
Two aspects of distinguishing two meanings: name and essence. Name: First, self-nature discrimination. Knowing that the essences of other dharmas are each different and not shared with others. 'Shared mind' (共心, gòng xīn) means distinguishing it from other dharmas. 'Nature' (性, xìng) means essence. When consciousness cognizes this object, it is called discrimination. That is, taking appearance (相, xiàng), essence (體, tǐ), and function (用, yòng) as the name. It can also always take function as the name. Second, distinguishing differentiated consciousness, there is discernment.