大方廣佛華嚴經疏 8.5

8.5

三自性者，《瑜伽》五十七云「佛具知根，慧根為體。」《對法論》云「若定若慧，及彼相應諸心心所為性。」〈菩薩地〉總以五根為性，統其文義應具六種：一最勝體故，〈決擇分〉中慧根為性。二引生體，《對法》兼定。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，不言信進等力。四相應體，《對法》兼取相應心法，四蘊為性。五眷屬體，五蘊為體，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。六依此經，融一切法以為其性，無礙法界理應爾故。

Third, regarding intrinsic nature (svabhāva): Fascicle 57 of the Yogācārabhūmi states, "The Buddha possesses knowing faculties, and their essence is the faculty of wisdom (prajñendriya)." The Abhidharmasamuccaya-vyākhyā states, "Both concentration and wisdom, as well as the mental factors associated with them, constitute their nature." The Bodhisattvabhūmi generally takes the five faculties as their nature. Synthesizing the texts and their meanings, there are six kinds: First, by virtue of the supreme essence, in the Viniścayasaṃgrahaṇī the faculty of wisdom is their nature. Second, as the essence that induces [wisdom], the Abhidharmasamuccaya additionally includes concentration. Third, in terms of real essence, the Bodhisattvabhūmi states, "The five faculties are their nature; because wisdom is supreme, the intrinsic nature of the ten powers is provisionally stated to be wisdom." This is why it only speaks of the power of the knowledge of possibilities and impossibilities, and does not speak of the powers of faith, vigor, and so forth. Fourth, as an associated essence, the Abhidharmasamuccaya additionally takes the associated mental dharmas, with the four aggregates constituting their nature. Fifth, as a retinue essence, the five aggregates constitute their essence, because pure form associated with concentration (dhyāna-saṃvara), with the path (mārga-saṃvara), and undefiled form, assist in forming the essence. Although this lacks direct textual basis, in principle it must be so, because avoiding defilements of moral transgression assists in subduing enemies. Sixth, relying on this sūtra, all dharmas are integrated to form their nature, because in the unobstructed dharmadhātu, principle must be thus.