成唯識論了義燈 1.47

1.47

舊攝論師四門：一、隨名義別體；二、攝義歸名體；三、攝塵歸識體；四、攝事歸理體。《要集》為三：一、離能所詮教。《入楞伽》第二云：法佛說法者離心相應體故。內證聖行境界故，四卷亦同，謂佛法身真如理，生正智解，名說法。二、通能所詮教。《瑜伽》八十一云：謂契經體略有二種：一、文；二、義。三、唯局能詮教。《十地》云：說者、聽者，二事究竟，依三藏八門，作四漸略：一、攝妄歸真門；二、真妄差別門。真妄差別門中：一、攝相歸識門；二、識相差別門。此識相差別，教中有本、無本，佛地兩說，由斯四句，如有釋說。

The early masters of the Mahāyānasaṃgraha had four gates: 1. Essence according to the distinction between names and referents; 2. Essence by subsuming the referent into the name; 3. Essence by subsuming dust-objects into consciousness; 4. Essence by subsuming phenomena into principle. The Yaoji has three: 1. The teaching apart from the expressive and the expressed. The second fascicle of the Ru lankajing says: "The Dharma-Buddha expounding the Dharma is apart from the essence associated with mind, because it is the realm of holy practice of internal realization"; the four-fascicle version is also identical, meaning that the Tathāgata's Dharmakāya, the principle of tathatā, generates the correct cognitive understanding, which is called expounding the Dharma. 2. Pertaining commonly to the expressive and expressed teaching. The eighty-first fascicle of the Yogācārabhūmi says: "The essence of a sūtra is, in brief, of two kinds: first, the phrasing; second, the meaning." 3. Restricted solely to the expressive teaching. The Daśabhūmika says: "The speaker and the listener accomplish the two matters to the ultimate degree." Relying on the Tripiṭaka Master's eight gates, four gradual abbreviations are made: 1. The gate of subsuming the false into the real; 2. The gate of the distinction between the real and the false. Within the gate of the distinction between the real and the false: 1. The gate of subsuming signs into consciousness; 2. The gate of the distinction between consciousness and signs. Regarding this distinction between consciousness and signs, within the teaching there are two explanations in the Buddhabhūmi—possessing a basis and lacking a basis; from this arise four propositions, as stated by a certain explanation.