阿彌陀經通贊疏 1.17

1.17

第三彰經體用者，且體即教體，以五門分別：一、攝相歸性，皆以真如為體；二、攝境從心，一切唯識；三、攝假從實，即不相應攝歸色心心所；四、體用別論門，即能緣四蘊收本質相分，各別攝自他有差別故；五、聚集顯現門，如聞諸行無常四字，聚集顯現以為教體，唯取佛本質聲名句文四法為體。若取影像教體，便成有漏。若唯取有漏影像為體者，即應真實三寶應唯有漏無記。若不爾者，如何影像教體？故知但取無漏聲名句文為體，聲是實，名句文等是假。更有諸師出教體如別處說。用者彰穢顯淨為用，又顯實證真之用也。

Third, regarding revealing the substance and function of the sūtra: 'Substance' refers to the substance of the teaching, distinguished through five gates: first, subsuming characteristics into the nature, taking tathatā as the substance; second, subsuming objects into the mind, where everything is consciousness-only; third, subsuming the conventional into the real, which subsumes the non-associated [formations] into matter, mind, and mental factors; fourth, the gate of treating substance and function separately, where the four aggregates capable of cognition encompass the fundamental substance and the objective aspect, respectively subsuming self and other because they differ; fifth, the gate of gathering and appearing, like hearing the four words 'all conditioned things are impermanent', which gather and appear to constitute the substance of the teaching, solely taking the four dharmas—sounds, names, phrases, and phonemes—of the Buddha's fundamental substance as the substance. If one takes the reflected image as the substance of the teaching, it would be contaminated. If one were to take solely the contaminated reflected image as the substance, then the true Three Jewels would be merely contaminated and indeterminate. If it were not so, how could the reflected image be the substance of the teaching? Therefore, know that it solely takes uncontaminated sounds, names, phrases, and phonemes as the substance: sounds are real, while names, phrases, and phonemes are conventional. Other masters also explain the substance of the teaching as stated elsewhere. 'Function' refers to revealing the defiled and manifesting the pure, as well as the function of revealing reality and realizing truth.