首楞嚴義疏注經 1.14

1.14

五、能詮體性者，略作四門：一、隨相門。復二：一、聲名句文體，體用、假實，二相資故；二、通攝所詮體，若不詮義，文非教故。二、唯識門。前二不離識所變故，然有本質、影像之異。三、歸性門。此識無體，唯真如故。四、無礙門。心境理事，交徹相攝，以一心法有二門故。

Fifth, regarding the essence of that which explains: four approaches are briefly made. 1. The approach according to marks. This further has two: first, the essence of sounds, names, sentences, and words, because substance and function, provisional and real, assist each other; second, comprehensively subsuming the essence of that which is explained, for if it did not explain the meaning, the text would not be a teaching. 2. The approach of consciousness-only. Because the former two do not depart from that which is transformed by consciousness; however, there is the distinction between fundamental substance (maula-dravya) and reflected image (pratibimba). 3. The approach of returning to nature. Because this consciousness has no substantial essence, being only tathatā. 4. The approach of non-obstruction. Mind and object, principle and phenomena, mutually penetrate and subsume each other, because the dharma of the one mind has two gates.