妙法蓮華經玄贊 3.31

3.31

二出體者，〈決擇分〉五十七云「佛具知根，慧根為體」，《對法論》云「若定若慧，及彼相應諸心心所」，〈菩薩地〉云「謂總五根為其自性」。雖復三文不同，然體有五：一最勝體，故〈決擇分〉佛具知根慧根為性。二引生體，故《對法》云若定若慧。三剋實體，〈菩薩地〉云五根為性，由慧勝故，且說十力慧為自性，所以但言處非處等智力，不言信力精進等力，依此即會〈決擇〉文訖。四相應體，《對法》又云「及彼相應諸心心所四蘊為性」。五眷屬體，五蘊為性，定共、道共無漏色等助為體故。此雖無文，理必應爾，遮犯戒垢助摧怨故。餘之三門如《無垢稱疏》第二卷說。

Second, identifying their essential nature: fascicle 57 of the "Viniścaya-saṃgrahaṇī" states that "the Buddha completely possesses the faculty of final knowledge (ājñātāvīndriya), taking the faculty of wisdom as its essential nature"; the Abhidharma[-samuccaya-bhāṣya] states that "it is either concentration or wisdom, together with the mental factors associated with them"; the "Bodhisattvabhūmi" states that "it takes all five faculties collectively as its own-nature." Although these three passages differ, their essential nature has five aspects: 1. the supreme nature—hence the "Viniścaya-saṃgrahaṇī" says that the Buddha possesses the faculty of final knowledge, taking the faculty of wisdom as its nature; 2. the instigating nature—hence the Abhidharma[-samuccaya-bhāṣya] says it is either concentration or wisdom; 3. the strict, actual nature—the "Bodhisattvabhūmi" says it takes the five faculties as its nature; because wisdom is paramount, the ten powers are tentatively stated to have wisdom as their own-nature, which is why it only speaks of the power of knowledge of the possible and impossible and so forth, and not of the power of faith, the power of vigor, and the like; on this basis, the passage from the "Viniścaya[-saṃgrahaṇī]" is reconciled; 4. the associated nature—the Abhidharma[-samuccaya-bhāṣya] further states "and their associated mental factors, taking the four aggregates as their nature"; 5. the retinue nature—taking the five aggregates as their nature, because uncorrupted forms and so forth concurrent with concentration and concurrent with the path serve as auxiliary natures. Although there is no explicit text for this, in principle it must be so, because restraining the defilement of transgressing the precepts assists in crushing adversaries. The remaining three gates are as explained in the second fascicle of the Vimalakīrtinirdeśa Commentary.