成唯識論了義燈 1.58

1.58

後敘自釋者。本末合有十二門，於本四門，又復加二，即後四門，取無相、因緣，并前成六。七、三性出體，即依遍計、依他，此及圓成實。八、依《顯揚》等四真實，并依《辨中邊》四真實。九、依五相，即《瑜伽》等能詮相、所詮相等。十、依五法，即相、名等，復四不同：一、《瑜伽》；二、《辨中邊》；三、《楞伽經》；四、《攝大乘論》。並如《唯識》第八，明其所以。十一、約《瑜伽》八十一云：經體有二：一、能詮文；二、所詮義。文義二中，各有多法，并為經體。十二、約《百法》，若三科五法，通三乘故，雜小不說，唯取大乘。又略即二：一、總出體有四：真如、唯識、無相、因緣。別即有八，通體性故，別別法故，略舉大意，繁不細述。

Next is to state our own interpretation: In root and branch there are twelve gateways in all. To the four root gateways two more are added, which are the following four gateways; taking signlessness (animitta) and conditioned arising (pratītyasamutpāda) together with the preceding makes six. Seventh, presenting the substance through the three natures, namely relying on the imagined (parikalpita), the dependent (paratantra), this [latter] and the consummate (pariniṣpanna). Eighth, relying on the four realities according to the Prakaraṇāryavācā and the like, as well as relying on the four realities according to the Madhyāntavibhāga. Ninth, relying on the five marks, namely the mark of the expressive, the mark of the expressed, and so forth in the Yogācārabhūmi and others. Tenth, relying on the five dharmas, namely marks, names, and so forth, which furthermore have four differences: first, the Yogācārabhūmi; second, the Madhyāntavibhāga; third, the Laṅkāvatāra-sūtra; fourth, the Mahāyānasaṃgraha. Their reasons are all clarified as in the eighth fascicle of the Vijñaptimātratā[-siddhi]. Eleventh, in terms of the eighty-first fascicle of the Yogācārabhūmi, which states: The substance of a sūtra has two aspects: first, the expressive text; second, the expressed meaning. Within both text and meaning there are multiple dharmas, which together constitute the substance of the sūtra. Twelfth, in terms of the hundred dharmas: as the three categories and five dharmas apply across the three vehicles, being mixed with the Hīnayāna they are not spoken of, taking only the Mahāyāna. Furthermore, when abridged, there are two: first, generally presenting the substance, there are four: tathatā, vijñapti-mātra, signlessness, and conditioned arising. Specifically, there are eight, because they are universal essences and distinct dharmas; this briefly adumbrates the general idea, and being complex, it is not detailed.