大方廣佛華嚴經隨疏演義鈔 5.39

5.39

第三阿毘達磨藏。文中二：先標、後釋。釋中三：初辯名、二顯相、後異名。初中二：先得名、後釋名。前中，先釋法、後釋對。前中，即取《俱舍》意釋。故論云「能持自性故名為法。若勝義法，唯是涅槃。若法相法，通四聖諦，是善是常故名為勝。」即釋彼論也。相者，性也、狀也。「二俱名相」者，亦釋彼論也。以四聖諦中滅諦是理。而皆云相者，滅諦之相即體相也，餘三約相即相狀也。

Third is the Abhidharma Piṭaka. The text has two parts: first, the heading; second, the explanation. Within the explanation are three parts: first, distinguishing the name; second, revealing the characteristics; third, alternate names. Within the first are two parts: first, deriving the name; second, explaining the name. In the former, first it explains dharma, and then explains abhi (confronting/countering). In the former, it adopts the sense of the Abhidharmakośa for explanation. Thus the treatise states: “Because it upholds its own nature, it is called dharma. As for ultimate dharma, it is only nirvāṇa. As for dharma of characteristic marks, it encompasses the four noble truths; being virtuous and permanent, it is called ultimate.” This explains that treatise. “Characteristic” means nature and form. “Both are called characteristics” also explains that treatise. Because among the four noble truths, the truth of cessation is the principle; yet when all are called characteristics, the characteristic of the truth of cessation is the characteristic of essence, while the other three, in terms of characteristic, are their phenomenal forms.