English
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. -------------------------------------------------------------------------------- 为性。即法空真如是。
Chinese
三量名体 名。一现量。凡圣所知事非过未名现量。即量度从事时义为名。二教量。即教受之义。三比量。比即比度亦是义。此一从义为名 二体者。若现量即凡圣所知诸法为体。即真俗也。教量即用大乘教为体。即是色识为性。比量即用加行智寻思如实等智为体也。若能用三量四道理智即唯思慧智为性。 五种藏义体名 一体类义。体者是实类之言流类也。一切众生取体虽多。然识不异从体义立名。二因义因者即由缘与他也。行法为缘。三生义。生者即是能生长。二从功能义立名。但因取与因作因。生则就果也。四真实义。明此识在世不破出世不尽。此就相形胜义立名。五藏义。明此识体聚积恒沙功德。从胜义立名 二体者。同用本觉解心如来藏以之为性。 四种差别义名体 名者。一生死因。即烦恼业。二者报道。即以似色心为体。三涅槃因。即用八修正行为体。四涅槃果。即取三身四种涅槃为体。 五种不净品。一者邪师。即取外道抳五阴及方便五阴为体。二者邪弟子。同前。三邪戒。用善不善三业为性。四邪定。八禅定为体。五邪慧。用善不善邪思慧意业为体。此法无文。别出名相传出。 二取名体 一者色根习气。用根种子为体。二者色相习气。用 现代汉语译本 为性。即法空真如（dharma-śūnyatā-tathatā，诸法皆空且真实不变的本性）是。 三量名体： 名：一、现量（pratyakṣa-māna，直接感知）。凡夫和圣人所知的事物，不是过去或未来的，称为现量。即量度从事时的意义为名。二、教量（āgama-māna，圣教量）。即接受教义的意义。三、比量（anumāna-māna，推理量）。比即比较推度的意义。这三种量从意义上立名。 体：若现量，即凡夫和圣人所知的诸法为体，即真谛和俗谛。教量，即用大乘教义为体，即是色和识为性。比量，即用加行智（prayoga-mārga-jñāna，修行过程中的智慧）寻思如实等智为体。若能用三量和四种道理的智慧，即唯有思慧智为性。 五种藏义名体： 一体类义。体，是真实类别的言语流露。一切众生所取的体虽然多，然而识并不异，从体义立名。二、因义。因，即由缘而生。行法为缘。三、生义。生，即是能生长。这两种从功能义立名。但因取与因作因，生则就果而言。四、真实义。说明此识在世时不破灭，出世时不穷尽。这是就相形胜义立名。五、藏义。说明此识体聚积了恒河沙数般的功德，从胜义立名。 体：共同用本觉解心如来藏（tathāgatagarbha，如来藏）作为它的本性。 四种差别义名体： 名：一、生死因。即烦恼和业。二、报道。即以相似的色和心为体。三、涅槃因。即用八正道（ārya-aṣṭāṅga-mārga，达到涅槃的八条正确道路）的修行为体。四、涅槃果。即取三身（trikāya，佛的三种身）和四种涅槃为体。 五种不净品：一、邪师。即取外道（tīrthika，非佛教的修行者）的五阴（pañca-skandha，构成个体的五种要素）和方便五阴为体。二、邪弟子。同前。三、邪戒。用善不善的三业为性。四、邪定。用八禅定为体。五、邪慧。用善不善的邪思慧意业为体。此法无文，是特别传出的名相。 二取名体：一者色根习气。用根种子为体。二者色相习气。用
English
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 --------------------------------------------------------------------------------
Chinese
色尘种子为体。解者用色心二种习气为二种取体。深密经云。一者谓依色心根取。二者依于不分别言语戏论薰习而取。 二种意名体 一能与彼生依止。即取次第灭及本识意为体。亦名不染污意。二名染污意。以恒与四惑相应相故。即从过立。即第七识以为体。 四惑名体 一身见。积聚名身。对境明白名见。从假及义为名。二我慢。我是境。慢是心。三我爱。此二从心境为名。四无明。对治明故名无明。从过为名 二体。同用第七心为体。随义分四使亦可四数也。 三界义二名体 名者。一欲界。欲者即是淫欲及段食欲。界是生性之义。三色界。色即胜色报等欲即色欲也。界与前同。此二从因义为名。三无色界。断除色欲由无色欲而生名无色界。从所无立名也 二体者。若欲色二界即用色业心业果报五阴及当界欲爱色惑为体。无色界用心业烦恼及四心报为体。 心意识义二名体者 一心。种种义。从义为名。二者意。能生他故名意。三识。取尘了别名识。此二功能力用为名 二体者。若通而言之。八识皆有此义。若别而言之。七识名以心执我兹长生死故。第八识意能与他生依止故。第六识心正能取尘了别故。 兹长十义名体 名者。一增上缘。与他作不障碍名增上缘。二缘缘。与缘 现代汉语译本 色尘种子为体。解释者认为，用色心两种习气作为两种‘取’（Upādāna）的本体。《深密经》（Saṃdhinirmocana Sūtra）中说：‘一者，谓依色心根取；二者，依于不分别言语戏论薰习而取。’ 两种‘意’（Manas）的名和体：一种是能为其他（心识）提供生起所依止的，即取次第灭和本识意为体，也叫做不染污意。另一种叫做染污意，因为它恒常与四种烦恼相应，这是从过患而立名，即第七识作为它的本体。 四种烦恼的名和体：一是身见（Satkāya-dṛṣṭi）。积聚称为身，对境明白称为见，这是从假立和意义而得名。二是我慢（Ātmamāna）。‘我’是所缘境，‘慢’是心所。三是我爱（Ātmaprema）。这两种是从心和境而得名。四是无明（Avidyā）。因为能被光明对治，所以叫做无明，这是从过患而立名。它们的本体都是用第七识作为本体。随着意义的不同，可以分为四使，也可以算作四个。 三界（Tridhātu）的意义、名和体：名，一是欲界（Kāmadhātu）。‘欲’指的是淫欲和段食欲。‘界’是生性的意思。二是色界（Rūpadhātu）。‘色’指的是殊胜的色报等，‘欲’指的是**。‘界’的含义与前面相同。这两种是从因的意义而得名。三是无色界（Ārūpyadhātu）。断除了**，由于没有**而生，所以叫做无色界，这是从所没有的而立名。体，如果说欲界和色界，就用色业、心业、果报五阴以及当界的欲爱、色惑作为本体。无色界用心业、烦恼和四种心报作为本体。 心意识（Citta-manas-vijñāna）的意义、名和体：一是心（Citta）。有种种意义，从意义而得名。二是意（Manas）。能生起其他（心识），所以叫做意。三是识（Vijñāna）。取尘了别，所以叫做识。这两种都是从功能、力量和作用而得名。体，如果从普遍意义上说，八识都具有这些意义。如果从特别意义上说，第七识名为心，因为它执著我，滋长生死。第八识名为意，因为它能为其他（心识）提供生起所依止。第六识名为识，因为它能真正取尘了别。 滋长十义的名和体：名，一是增上缘（Adhipati-pratyaya）。为其他（法）提供不障碍，叫做增上缘。二是缘缘。