English
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 --------------------------------------------------------------------------------
Chinese
三无性定为体。大悲即用大悲事定为体。约智即加行智。 四德仪名体 名者。一净德。断除鄙恶名之为净得。即离过为名。二我。自在名我。从用为名。三乐自体寂泊名之为乐。亦可适悦为乐。从义用立名。四常。体无住灭名常。亦可四种。皆从离过为名 体者。通而言之。同阿黎解性为体。亦可用法身为性。 五分法身名体 戒身。防非为戒。定身。止乱为定。慧身。照察为慧。此三从用为名。解脱。从离过受名。知见身。可境生心名知。明白名见。从义用受名 体者。若通而言。则用无分别智为体 若别而为论。戒以三聚净戒为体。四定体无分别智为体。解脱则戒定等边见无或无为为体。知见身以后智为体。 出世中三慧义名体 名。一者闻慧。闻者即耳识众缘取得前声名闻。慧者则意识分别名之为慧。二思慧。静心谛察名之为思。三修慧。增明义是修义。修慧非闻思。由闻等生故名修。闻等慧即是并从因为名 二体。三慧不同。皆以意识心中随用慧数已之为性。 解脱分等三善二名体 名者。一解脱分。解脱是果。分是因。与果为因分故。二通达分。通达是见理之心即是果。用分不异前。此二从果及因义立名。三通达品。通达者证见于理不见能所名为通达。即功能之义。品者品别。 三无性以‘定’(Samadhi)为体。大悲即以大悲之事，‘定’(Samadhi)为体。约智而言，即是加行智。 四德的仪名和体：名，一是净德，断除鄙陋恶行名为净德，即以远离过失为名。二是‘我’(Atman)，自在名为‘我’(Atman)，从作用上立名。三是乐，自体寂静安宁名为乐，也可理解为适悦为乐，从意义和作用上立名。四是常，体性无有住灭名为常，也可理解为四种德性，皆从远离过失上立名。体，总的来说，与阿赖耶识的解性相同为体，也可以用法身为体。 五分法身的名和体：戒身，防止过失为戒。定身，止息散乱为定。慧身，照亮观察为慧。这三者从作用上立名。解脱，从远离过失上受名。知见身，对境生心名为知，明白事理名为见，从意义和作用上受名。体，如果总的来说，就用无分别智为体。如果分别来说，戒以三聚净戒为体，定以无分别智为体，解脱则以戒定等边见无或无为为体，知见身以后得智为体。 出世间的三慧的意义、名和体：名，一是闻慧，闻，即耳识通过众缘取得之前的声音名为闻。慧，则是意识分别名为慧。二是思慧，静心仔细观察名为思。三是修慧，增进明白义理是修的意义。修慧不是闻思，由闻等产生所以名为修。闻等慧即是并从因为名。体，三慧不同，都以意识心中随用慧数已之为性。 解脱分等三善根的名和体：名，一是解脱分，解脱是果，分是因，与果为因分故。二是通达分，通达是见理之心即是果，用分不异前。此二从果及因的意义上立名。三是通达品，通达是指证见真理，不见能见和所见，名为通达，即功能的意义。品是指品类差别。
English
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. --------------------------------------------------------------------------------
Chinese
则功能之义立名也 二体者。若前二正体唯取闻思二慧以为体性。前是闻。后是思。亦通思修二慧为性也。即是意业。若通前后眷属。则通身口意三业以之为性。若正取通达。则唯修慧亦唯意业为体。若取出世心已去。即通身口意三业为体。 闻有三义名体 一闻资粮。由音声名味句等资成闻慧及耳识。从义用果为名。二闻体。闻是用。体即义。从义及用为名。三闻果。谓闻慧及闻所了法门并由闻而成。果是义。即因受名 二体。闻资粮用音声色识为体。闻体用取识为体。闻果用意识及所缘法门等为体。 四种对治二名者 依释论出。一除灭对治。除之与灭即闻思伏惑之力。二远离对治。远离由闻思使障远离也。此二从能治功用立名。三杇坏对治。杇即闻思力使业无有力用名杇坏。从义立名亦可同。四依摄对治。依即行者心功能。摄即佛菩萨大悲心。即从能所受名。通对治从道功能立名 二体者。若论初所治见报烦恼业。第二生报。第三后报烦恼业。第四取八难中佛前佛后世智辩聪生盲等及北方长寿天等难为体。若取能治同用十信已上闻思为性 亦可通修慧。 多闻四义名体二 一多闻因。谓用菩提心为体 二多闻依止。即善知识佛菩萨五阴为体。三多闻清净。即六波罗行为体。四多闻果。即根本 现代汉语译本 ‘则功能之义立名也’，这是根据其功能和意义来命名的。‘二体者’，如果前述的两种正体仅仅选取闻慧（通过听闻获得的智慧）和思慧（通过思考获得的智慧）作为其体性，那么前者是闻慧，后者是思慧，也可以将思慧和修慧（通过修行获得的智慧）作为其体性，这便是意业。如果通指前后的眷属，那么就包括身、口、意三业作为其体性。如果专门指通达，那么就只有修慧，也只有意业作为其体性。如果取出世心之后，就包括身、口、意三业作为其体性。 ‘闻有三义名体’，闻有三种意义来命名体性：一是闻资粮，通过音声、名相、味道、语句等来资助成就闻慧和耳识，这是从其作用和结果来命名的。二是闻体，闻是作用，体就是意义，这是从意义和作用来命名的。三是闻果，指的是闻慧以及通过听闻所理解的法门，都是通过听闻而成就的，结果是意义，因此以因来命名。‘二体’，闻资粮以音声、色、识为体性，闻体以识为体性，闻果以意识以及所缘的法门等为体性。 ‘四种对治二名者’，依据《释论》而出。一是除灭对治，除和灭指的是通过听闻和思考来降伏烦恼的力量。二是远离对治，远离是因为通过听闻和思考使得障碍远离。这两种都是从能对治的功用上立名。三是杇坏对治，杇指的是通过听闻和思考使得业力失去作用，称为杇坏，从意义上立名，也可以相同。四是依摄对治，依指的是修行者的心力，摄指的是佛菩萨的大悲心，这是从能依和所摄受来命名的。总的来说，对治是从道的功用上立名。‘二体者’，如果说最初所对治的是见惑、报惑、烦恼业，第二是生报，第三是后报烦恼业，第四是取八难（没有机会修行佛法的八种障碍）中佛前佛后、世智辩聪、生盲等以及北方长寿天等难为体性。如果取能对治的，那么就以十信以上通过听闻和思考获得的智慧为体性，也可以包括修慧。 ‘多闻四义名体二’，一是多闻因，指的是以菩提心为体。二是多闻依止，指的是善知识、佛菩萨、五阴为体。三是多闻清净，指的是六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧）为体。四是多闻果，指的是根本。