成唯識論了義燈 1.14

1.14

答：根性既差，輪體有別。約初有教，說體如常。空教之中，體少有別，以八空聖道為體證空，理智為體。以說空教為因，以證空加行智為因，所緣空為境。餘覺支等，空為助伴。以道定戒空為眷屬，以菩提涅槃空為果。若第三時法輪體者，雙合前二，亦得非正。正者如《瑜伽論》及《法華疏》第四卷明。

Answer: Since capacities and dispositions differ, the essence of the wheel is distinct. In terms of the initial teaching of existence, its essence is explained as usual. Within the teaching of emptiness, the essence is slightly different: taking the eightfold noble path of emptiness as the essence of realizing emptiness, the wisdom of principle is the essence. It takes the teaching expounding emptiness as the cause, the preparatory wisdom realizing emptiness as the cause, and emptiness as the cognitive object taken as the sphere. The remaining factors of awakening (bodhyaṅga) and so on have emptiness as their companion. It takes the path, concentration, and precepts of emptiness as retinue, and the emptiness of bodhi and nirvāṇa as the fruit. If it is the essence of the Dharma-wheel of the third period, it combines both of the preceding two, and can also be considered non-definitive. The correct explanation is as clarified in the Yogācārabhūmi and the fourth fascicle of the Lotus Sūtra Commentary.