成唯識論了義燈 1.58

1.58

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.