---
title: "大乘法苑義林章 · 3 出體性"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dp1t0070l104oz6z0biq"
---

三出體者。體即三業。合有三思謂審慮思．決定思．動發勝思。動發勝思正發身．語。身語業體前之二思。意業之體雖通三性。今取善思為能敬體。大乘身．語除佛果中體唯無記故。二業體唯取發思。又有釋言。體唯慚愧。崇重賢善名慚。輕拒暴惡是愧。今取前解。色行二蘊而為自性。身語是色蘊。意業行蘊故。發身語色思與色名。作動於意故名意業。二蘊攝也。隨其所應亦通種子。身語二業無表色故。分位亦通色處聲處。

> Three aspects of the entity: The entity refers to the three kinds of actions (body, speech, and mind). These involve three types of mental volition—deliberating volition, decisive volition, and activating volition. Activating volition directly sets body and speech into motion. The essence of bodily and verbal actions lies in the first two volitions (deliberating and decisive). The essence of mental action, while encompassing all three natures (good, bad, neutral), is here considered as good volition to form the basis of respect. In the Mahayana tradition, bodily and verbal actions, except for the Buddha’s enlightenment (which is neutral), are understood to be rooted in activating volition. Some explain that the essence is primarily shame and conscience: shame is respecting virtue and goodness, while conscience is rejecting evil and wrongdoing. This explanation is adopted here. The self-nature of these actions is contained within the aggregates of form and volition. Bodily and verbal actions belong to the aggregate of form; mental actions belong to the aggregate of volition. Thus, the form that arises from activating bodily and verbal volition is called “form,” and what moves the mind is called “mental action”—both aggregates encompass it. Depending on context, these also apply to seeds (potentials). Since bodily and verbal actions have invisible form, their aspects also extend to the domains of form and sound.