English
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. --------------------------------------------------------------------------------
Chinese
。从离过为名。若立阿梨耶即顺灭定等道理。从义为名 体者。若取约三以立义理者。即因闻思智为体。若所约法者。不净品用烦恼业报为体。净品以世出世闻思修三慧为体。顺道理以有为无为法为体。以若取灭定以无为为体。若因果以有为为体。 大小惑义名体 一大惑。二小惑。大小是相形惑是过。从义及过为名 二体者。大惑以十使为体。以具五义故。小惑以缠垢为体。不具五义故。 本识三义异六七识 一执持无废。以取持报边无一念间故而不持。二通摄持诸根。明此识不扁持一根。三体是果报无记。能与果为依持体故。故并从义功能为名 体是本识无别。 四食名体 名者。一段食。从相为名。二触食。触对诸尘故。三思食。以有所思求故。此二从功用为名。四识食。以是心识故名识。从体用为名。通名食者。从功能为名。以能成生故 二体者。段以似色识为体。触以六识为体。思以业思求食思以意识为体。食以阿梨耶为体。 受生四义名体 一以染污为根。用中阴意识为体。二散动亦意识为体。前取三性别。今约定散别。三有余用罪福不动三业为性。四果报为体。是阿梨耶识为报作体故。 色界欲界法有四种不同名体 一粗细。欲界心无定故粗。色界有定故细。二动静异 现代汉语译本：从依附于‘离过’（远离过失）而建立名称。如果确立‘阿梨耶’（Ālaya，藏识），就顺应了‘灭定’（涅槃）等道理。这是从意义而建立名称。体性方面：如果取三法（闻、思、修）来建立义理，那么就以‘因闻思智’（因听闻、思考而产生的智慧）为体性。如果所依据的法，那么不净品以烦恼、业报为体性。清净品以世间和出世间的闻、思、修三种智慧为体性。顺应道理的，以有为法和无为法为体性。如果取‘灭定’（涅槃），就以无为法为体性。如果取因果，就以有为法为体性。 大小惑的名义和体性：一是大惑，二是小惑。大小是相对而言，惑是过失。这是从意义和过失而建立名称。体性方面：大惑以‘十使’（十种根本烦恼）为体性，因为它具备五种意义。小惑以‘缠垢’（缠缚和污垢）为体性，因为它不具备五种意义。 本识（根本识）的三种意义不同于六识和七识：一是执持不舍，因为它执持果报，没有一念间断而不执持。二是普遍摄持诸根，说明这个识不是片面地执持某一根。三是体性是果报无记（非善非恶），能够作为果报的所依持的体性。所以都是从意义和功能而建立名称。体性是根本识，没有差别。 四食的名义和体性：名称方面：一是‘段食’（食物），从相状而建立名称。二是‘触食’（感官接触），因为感官接触各种尘境。三是‘思食’（意志），因为有所思求。这两种是从功用而建立名称。四是‘识食’（意识），因为是心识，所以称为识。这是从体性和功用而建立名称。总称为‘食’，是从功能而建立名称，因为它能够促成生命。 体性方面：段食以相似于色法的识为体性。触食以六识为体性。思食以业思（造业的意念）和求食思（寻求食物的意念），以意识为体性。识食以‘阿梨耶’（Ālaya，藏识）为体性。 受生的四种意义的名义和体性：一是以染污为根本，以中阴意识为体性。二是散动，也以意识为体性。前面取三种性别，现在约定散动的区别。三是有余，用罪福不动三业为自性。四是果报为体性，是‘阿梨耶识’（Ālaya，藏识）作为果报的体性。 欲界法有四种不同的名义和体性：一是粗细。欲界心没有定力所以粗，有定力所以细。二是动静不同。
English
English version: The name is established based on 'leaving behind faults' (离过). If Ālaya (阿梨耶, storehouse consciousness) is established, it aligns with the principles of cessation attainment (灭定) 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' (因闻思智). 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 (灭定) 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 (缠垢) as their substance because they do not possess five meanings. The three meanings of the fundamental consciousness (本识) 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 (无记, 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' (触食), 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' (识食), 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 (造业的意念) 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. --------------------------------------------------------------------------------
Chinese
。三自性修异。四系缚出离异。并从功能及相形为名 二体者。欲界以闻思慧为性。色界以闻思修为体。 正见二因义名体 一从他闻。从义及境为名。二自正思惟。从义心功能为名 二体者。以闻思为体。 出世中 问。论主出世心从来不生。云何得成出世种子 答。有二因缘故成。不同彼宗也。一者增上缘。明此大乘教乃从最清净法界所流。故知增上缘不同彼故得使成出世。明小乘中不知教从本性出。是以不同。二因缘不同。明小乘中立三世性有。世间诸行不成出世因。从彼教亦不生。若思我大乘立义。乃至凡夫身中人天十善亦能作因生闻熏习 问。若世间心习出世法可得以生出世法。如十善等本不习作出世解。云何能出世也 答。有二义故此得生出世法。一者此十善缘何法故。乃由如来藏力使之而生。由缘处不别所以能生出世法也 二者如来立此十善之教意。欲生众生出世法。由此二种义故。所以能生出世法也。故论云。一切所行之善无非大净清方便也。小乘法亦尔。 信等四法 名。一信乐大乘信。是求乐是乐欲。大乘是境。从心境为名。二般若。三虚空器三昧。虚空器是境。三昧是定。从境体为名。四大悲。二四从功能为名 二体。信即用闻慧心为体。般若即用无我知为体。虚空三昧用 现代汉语译本 三自性（trisvabhāva）的修行差异，四种系缚（caturbandha）的解脱差异，都从功能和相状来命名。两种本体：欲界以听闻和思维修习的智慧为自性，以听闻和思维修习作为本体。 正见（samyagdṛṣṭi）的两种因的意义和本体：一是听闻他人教导，从道理和境界来命名；二是自己正确的思惟，从道理和心的功能来命名。两种本体：以听闻和思惟作为本体。 出世间法中：问：论主认为出世间心从来没有生起过，如何能够成就出世间的种子？答：有两种因缘可以成就，不同于他们的宗派。一是增上缘（adhipati-pratyaya），说明此大乘教法乃是从最清净的法界所流出，所以知道增上缘不同于他们，因此能够成就出世间法。说明小乘中不知道教法是从本性中生出的，所以不同。二是因缘不同，说明小乘中立三世实有，世间的诸种行为不能成为出世间的因，从他们的教法中也不能生出出世间法。如果思惟我大乘所立的义理，乃至凡夫身中的人天十善也能作为因，生起听闻熏习。问：如果世间心习作出世间法可以生出出世间法，如十善等本来不习作出世间的理解，如何能够出世间呢？答：有两种意义，因此可以生出出世间法。一是这十善缘于什么法呢？乃是由如来藏（tathāgatagarbha）的力量使之而生。由于所缘的处所没有差别，所以能够生出出世间法。二是如来设立这十善的教义，意在使众生生起出世间法。由于这两种意义，所以能够生出出世间法。所以论中说：‘一切所行的善，没有不是大净清的方便。’小乘法也是这样。 信等四法：名称：一是信乐大乘的信，是求乐，是乐欲，大乘是境界，从心和境界来命名。二是般若（prajñā）。三是虚空器三昧（ākāśa-garbha-samādhi），虚空器是境界，三昧是禅定，从境界和本体来命名。四大悲（mahākaruṇā）。二和四从功能来命名。两种本体：信即用听闻的智慧心作为本体，般若即用无我之知作为本体，虚空三昧用