Chinese
从义为名。观者即观察之义为名。亦可三观并从心境为名。以观是心唯量等是境故 二体者。三观虽同以闻思修为体。若地前地上加行道中即以闻等三慧为体。正入地即以正证修慧为体。 二无身义名体 一无色身。二无生身。色即以碍为义。生即心等起故名生。无是义名。从义及相为名。通名身以依止为义。从功能为名 二体者。无色身用因缘色阴为体。前言无者取无实身。无生用因缘四阴为体。言无身亦取无实四阴也。 唯识四智义名体。名者。一知相违识相。知者即菩萨观心。相违识相是境。二由见无境界识。由之言已知是能知之智。无境界识是所观。三由知离功用。由思慧解知即凡。以离功用应成正智名离功用。从能智及义为名也。四由知义随逐三慧。此及前二并从心境为名。亦可从心境及义为名 二体者。此四同以思慧解心为性非余。亦可通用闻慧为体。 十六谛名体 名者。苦下有四。即苦无常空无我。苦逼迫为义。迁流不住是无常。空是无所有名空。不自在是无我。空是无他为名。余三从过为名。集下有四。即因集有缘。因是生方便义。集是集起之义。有即能有当果之名。缘者能与果为缘。并从力用为名。道下有四。即道如迹乘。道以通生为义。为圣人所行名迹。运以解乘。如不异 现代汉语译本 从‘义’来命名。‘观者’就是以‘观察’的意义来命名。也可以三观（空观、假观、中观）并从心境来命名，因为‘观’是心，‘唯量’等是境。二、体性方面：三观虽然相同，但以闻、思、修为体。若在地上加行道之前，就以闻、思、修三慧为体；真正入地时，就以正证的修慧为体。 二、无身义名体：一、无色身，二、无生身。‘色’就是以‘障碍’为意义。‘生’就是心等生起，所以名为‘生’。‘无’是义名，从意义和相状来命名。通称为‘身’，以‘依止’为意义，从功能来命名。二、体性方面：无色身用因缘色阴为体，前面说的‘无’是取无实身的意思。无生用因缘四阴为体，说‘无身’也是取无实四阴的意思。 唯识四智义名体：一、知相违识相。‘知者’就是菩萨观心，‘相违识相’是境。二、由见无境界识。‘由’的意思是已知，是能知之智，‘无境界识’是所观。三、由知离功用。由思慧理解知就是凡夫，因为离开功用应当成就正智，所以名为‘离功用’，从能智和意义来命名。四、由知义随逐三慧。这个和前面两个都是从心境来命名，也可以从心境和意义来命名。二、体性方面：这四种智慧都以思慧解心为体性，不是其他的。也可以通用闻慧为体。 十六谛名体：苦谛下有四种，即苦、无常、空、无我。‘苦’以逼迫为义，迁流不住是‘无常’，‘空’是无所有，名为‘空’，不自在是‘无我’，‘空’是以无他为名，其余三种从过患来命名。集谛下有四种，即因、集、有、缘。‘因’是生方便的意义，‘集’是集起的意义，‘有’是能有当来果报的名称，‘缘’是能给予果报的因缘，都是从力用方面来命名。道谛下有四种，即道、如、迹、乘。‘道’以通生为义，为圣人所行，名为‘迹’，运用以理解‘乘’，‘如’是不异。
English
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 (无色身). Two, the non-arising body (无生身). '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 (色阴) 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 (四阴) 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 (苦谛) 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 (集谛) 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 (道谛) 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. --------------------------------------------------------------------------------
Chinese
义。三世诸佛此道不异故名如。从义为名。余三从功能为名。灭有四。即灭止妙离。灭三毒名灭。正则三火止也。妙灭体无戒名妙。从义为名。离是离惑之义。此三无过为名。谛以实为义。从义为名 二体者有二。一约事出体。即苦等为苦等体。即是果义。以业烦恼等四法为体。道用无流圣道为体。通色心。灭用事灭无为为体。二约通出者。即本觉心真如以之为体。 五种真实即行体离五种散动说五真实也。又离五识分别亦名五种无分。即以无分别定慧为体。约离障说五也。佛性论中五种无多别。一无为。二无别异。三离二边。四解脱。五自性清净。五种真实。一无二。二过言说。三过觉观。四过一异。五一味清净。 三分别名体 名。一自性分别。谓五识。自是别他之名。性亦可是体即性类。即体义为名。二忆持。追缘名忆。忆不忘名持。从用为名。三显示。境非今有显示令有名显示。从用为名 体者二义不同。一者小乘。自性是觉数为体。忆已念为体。显示以慧为性。二大乘体者。自性六七识。皆有缘现在并是自性分别。其余二种唯是意识。缘过去为怀持。分别缘未来为显示分别也。 自言有二。一者诸熏习各异。各从自因生名自。二者诸法实无所有从心生故名自耳。体者用净不净品法为体 现代汉语译本 ‘义’。三世诸佛所行之道皆是如此，故名为‘如’（Tathata，如如）。此为从意义而得名。其余三种（灭、谛、体）是从功能而得名。‘灭’有四种含义，即灭、止、妙、离。灭除三毒（贪嗔痴）名为‘灭’。正，则是止息三火（贪嗔痴）也。妙，灭除本体而无戒律束缚，名为‘妙’。此为从意义而得名。‘离’是远离迷惑之义。此三种（灭、止、妙）皆无过失，故以此为名。‘谛’以真实为意义，从意义而得名。 二、‘体’有两种解释。一是从现象上解释，即以苦等为苦等的本体，也就是果报的意义。以业、烦恼等四法为本体。道，以无漏的圣道为本体，通于色法和心法。灭，以事情的止息和无为法为本体。二是从普遍意义上解释，即以本觉之心、真如（Tathata，如如）作为本体。 五种真实，即是远离五种散乱动摇的行，所以说五种真实。又远离五识（眼识、耳识、鼻识、舌识、意识）的分别，也称为五种无分。即以无分别的定慧为本体。这是从远离障碍的角度来说的五种真实。在《佛性论》中，五种无多别，指的是：一、无为；二、无差别；三、离二边；四、解脱；五、自性清净。五种真实指的是：一、无二；二、超越言说；三、超越觉观；四、超越一异；五、一味清净。 三、分别、名、体。 ‘名’。一、自性分别，指的是五识。‘自’是区别于他者的名称。‘性’也可以理解为‘体’，即种类。即以本体的意义作为名称。二、忆持，追忆过去的经历称为‘忆’，忆念而不忘记称为‘持’，这是从作用上得名。三、显示，所显示的境界并非现在才存在，通过显示使其为人所知，所以称为‘显示’，这是从作用上得名。 ‘体’有两种不同的解释。一、小乘的观点认为，自性是觉知的数量为体。忆持以已念为体。显示以智慧为体。二、大乘的观点认为，自性是第六识（末那识）和第七识（阿赖耶识），都缘于现在，所以是自性分别。其余两种（忆持和显示）唯有意识才有，缘于过去的是怀持分别，缘于未来的是显示分别。 ‘自’有两种含义。一、各种熏习各不相同，各自从自己的因缘而生，称为‘自’。二、诸法实际上并无自性，都是从心而生，所以称为‘自’。‘体’以清净和不清净的品类法为体。
English
English version 'Meaning' (义). 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' (灭) 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' (离) means detachment from delusion. These three (cessation, stopping, subtle) are without fault, hence the name. 'Truth' (谛) takes reality as its meaning, named from its meaning. Two, 'Essence' (体) 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 (灭) 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' (体), that is, category. That is, taking the meaning of essence as the name. 2. Recollection (忆持), recalling past experiences is called 'recollection' (忆), remembering without forgetting is called 'holding' (持), this is named from its function. 3. Manifestation (显示), 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' (体) 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熏习 (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' (体) takes the pure and impure categories of dharmas as the essence. --------------------------------------------------------------------------------