English
English version: Truly, one can see the dependent nature (paratantra-svabhava, the nature of arising from conditions). If one has not realized the emptiness of the imputed nature (parikalpita-svabhava, the nature of arising from false discrimination), it is because one does not truly know the existence of the dependent nature. After non-discriminating wisdom (nirvikalpa-jnana) has realized Suchness (tathata), then in subsequent wisdom (prsthalabdha-jnana) one can fully understand that the dependent nature is like an illusion. The intention here is to say that these three natures are not separate from mind and mental factors (citta and caitta). That is, mind and mental factors, and the phenomena they manifest, arise from numerous conditions, like illusions, which are not real but appear to be, deceiving foolish beings. All of this is called the dependent nature. Foolish beings cling to this, asserting that self (atman) and phenomena (dharma) exist or do not exist, are one or different, are together or not together, and so on. These are like flowers in the sky, whose essence and characteristics are completely non-existent. All of this is called the imputed nature. On the dependent nature, those falsely imputed self and phenomena are empty. The true nature of consciousness, etc., revealed by this emptiness, is called the perfectly established nature (parinispanna-svabhava, the nature of perfect accomplishment). Therefore, these three natures are not separate from mind, etc. To which nature do space, cessation by discrimination (nirodha-samapatti), cessation without discrimination, etc., belong? All three natures can encompass them. Mind, etc., manifest appearances similar to space, etc., arising according to the mind, therefore they are included in the dependent nature. Foolish beings falsely cling to this as truly existing, which is included in the imputed nature. If one provisionally establishes the meaning of space, etc., in relation to Suchness, it is included in the perfectly established nature. Defiled mind, etc., definitely belong to the dependent nature. Undefiled mind, etc., can belong to two natures. Because they arise from conditions, they belong to the dependent nature; because they are without inversion, they belong to the perfectly established nature. How do the three natures and the five aspects (lakshana, nama, vikalpa, samyagjnana, and tathata) mutually encompass each other? The mutual encompassment spoken of in the holy teachings is not fixed. If one speaks according to the meaning of non-confusion, the dependent nature encompasses lakshana, nama, and vikalpa. Correct wisdom (samyagjnana) is included in the dependent nature, and the perfectly established nature encompasses Suchness. The imputed nature does not encompass the five aspects. They say that defiled mind and mental factors manifest appearances similar to the objects being explained, which is called lakshana; phenomena similar to the means of explanation are provisionally established as nama; the mind, etc., that can manifest are established as vikalpa; undefiled mind, etc., are free from conceptual elaboration, so they are simply called correct wisdom, and are not said to be the means or objects of explanation. All four phenomena arising from conditions belong to the dependent nature. How do the realms of activity of the three doors of liberation (emptiness, signlessness, and wishlessness) mutually encompass these three natures? In principle, they are all interconnected, but each has its own emphasis according to its characteristics. Emptiness, signlessness, and wishlessness correspond in order to the emptiness door of liberation, the signlessness door of liberation, and the wishlessness door of liberation. From this, three kinds of non-origination forbearance (anutpattika-ksanti, acceptance that phenomena do not arise) arise: first, the non-origination forbearance of inherent nature; second, the non-origination forbearance of naturalness; and third, the non-origination forbearance of delusion and suffering. These three kinds of non-origination forbearance are, in order, the result of the above three realms. How do these three kinds of non-origination forbearance encompass the two truths (conventional truth and ultimate truth)? It should be known that conventional truth possesses these three kinds of non-origination forbearance. Ultimate truth... --------------------------------------------------------------------------------
Chinese
唯是圆成实性。世俗有三。一假世俗。二行世俗。三显了世俗。如次应知即此三性。胜义有三。一义胜义。谓即真如胜之义故。二得胜义。谓即涅槃胜即义故。三行胜义。谓即圣道胜为义故。无变无倒随其所应故。皆摄在圆成实性。如是三性何智所行。遍计所执都非智所行。以无自体非所缘缘故。愚夫执有。圣者达无。亦得说为凡圣智境。依他起性二智所行。圆成实性唯圣智境。此三性中几假几实。遍计所执妄安立故可说为假。无体相故非假非实。依他起性有实有假。众集相续分位性故说为假有。心心所色从缘生故说为实有。若无实法。假法亦无。假依实因而施设故。圆成实性唯是实有。不依他缘而施设故。此三为异为不异耶。应说俱非。无别体故。妄执缘起真义别故。如是三性义类无边。恐文增广略示纲要。自下通释三无性难。论生起云。若有三性。如何世尊说一切法皆无自性。颂曰。 即依此三性 立彼三无性 故佛密意说 一切法无性 初即相无性 次无自然性 后由远离前 所执我法性 此诸法胜义 亦即是真如 常如其性故 即唯识实性 释曰。此即释通三无性难。文中三节。初颂总明即依三性立三无性。次颂正显依三性立三无性义。后颂重明圆成实性。即依此前所说三 性立彼后说三种无性。谓即相生胜义无性。故佛密意说一切法皆无自性。非性全无。说密意言显非了义。谓后二性虽体非无。而有愚夫于彼增益妄执实有我法自性。此即名为遍计所执。为除此执故。佛世尊于有及无总说无性。云何依此而立彼三。谓依此初遍计所执立相无性。由此体相毕竟非有如空花故。依次依他立生无性。此如幻事托众缘生。无如妄执自然性故假说无性。非性全无。依后圆成实立胜义无性。谓即胜义由远离前遍计所执我法二性故假说无性。非性全无。如太虚空虽遍诸色而是众色无性所显。虽依他起非胜义故亦得说为胜义无性。而滥第二故此不说。此性即是诸法胜义。是一切法胜义谛故。然胜义谛略有四种。一世间胜义。谓蕴处界等。二道理胜义。谓苦等四谛。三证得胜义。谓二空真如。四胜义胜义。谓一真法界。此中胜义依最后说。是最后说是最胜道所行义故。为简前三故作是说。此诸法胜义亦即是真如。真谓真实显非虚妄。如谓如常表无变易。谓此真实于一切位常如其性故曰真如。即是湛然不虚妄义。亦言显此复有多名。谓名法界及实际等。如余论中随义广释。此性即是唯识实性。谓唯识性略有二种。一者虚妄。谓遍计所执。二者真实。谓圆成实性。为简虚妄说实性言。复有二性。一者世俗。谓依 现代汉语译本： 关于‘性’的建立，之后又说了三种无性。这三种无性是指：相无性、生无性和胜义无性。因此，佛陀的秘密意图是说一切法都没有自性，而不是说‘性’完全没有。说‘密意’是为了表明这不是了义（究竟的意义）。 后两种‘性’（生无性和胜义无性）虽然本体并非没有，但是有些愚昧的人对它们增加妄想，错误地执着于实有的我法自性。这就被称为遍计所执（Parikalpita，虚妄分别）。为了去除这种执着，佛世尊对于‘有’和‘无’都总括地说为‘无性’。 如何依据这个‘无性’来建立那三种‘无性’呢？ 依据最初的遍计所执（Parikalpita）建立相无性。因为它的体相毕竟是没有的，就像空中的花朵一样。 依次依据依他起（Paratantra，依他缘起）建立生无性。这就像幻术一样，依赖于众多的因缘而生起，没有像妄想执着的自然本性，所以假说为‘无性’，而不是说‘性’完全没有。 依据最后的圆成实（Parinispanna，圆满成就）建立胜义无性。这是指胜义谛（Paramārtha-satya， परमार्थसत्य，究竟真理）由于远离了前面的遍计所执（Parikalpita）的我法二性，所以假说为‘无性’，而不是说‘性’完全没有。就像太虚空虽然遍布各种颜色，但是它是没有众色的‘性’所显现的。 虽然依他起（Paratantra）不是胜义谛（Paramārtha-satya），也可以说它是胜义无性，但是为了避免与第二种‘无性’（生无性）混淆，所以这里不这样说。这个‘性’就是诸法的胜义谛（Paramārtha-satya），因为它是所有法的胜义谛（Paramārtha-satya）。 然而，胜义谛（Paramārtha-satya）略有四种：一是世间胜义，如蕴、处、界等；二是道理胜义，如苦等四谛；三是证得胜义，如二空真如；四是胜义胜义，如一真法界。这里所说的胜义是依据最后一种（胜义胜义）说的，因为最后一种是至胜之道所行之义。为了简别前面的三种，所以这样说。 这诸法的胜义谛（Paramārtha-satya）也就是真如。‘真’是指真实，显示不是虚妄；‘如’是指如常，表示没有变易。意思是说，这个真实在一切时候都如其本性，所以叫做真如。也就是湛然不虚妄的意义。也可以说，这还显示了它还有很多名称，如法界、实际等。如同其他论典中随着意义广泛解释的那样。这个‘性’就是唯识的实性。 唯识的‘性’略有二种：一是虚妄，指遍计所执（Parikalpita）；二是真实，指圆成实性（Parinispanna）。为了简别虚妄，所以说‘实性’。还有两种‘性’：一是世俗，指依他起（Paratantra）
English
English version: Regarding the establishment of 'nature (性)', three kinds of non-nature are subsequently discussed. These three non-natures refer to: the non-nature of characteristics (相無性), the non-nature of origination (生無性), and the ultimate non-nature (勝義無性). Therefore, Buddha's secret intention is to say that all dharmas are without self-nature, rather than saying that 'nature' is completely non-existent. Saying 'secret intention' is to indicate that this is not a definitive meaning (ultimate meaning). Although the latter two 'natures' (non-nature of origination and ultimate non-nature) are not without substance, some foolish people increase delusions about them, mistakenly clinging to the real self-nature of self and dharma. This is called Parikalpita (遍計所執, imaginary nature). In order to remove this clinging, the World Honored One, in general, says 'non-nature' for both 'existence' and 'non-existence'. How can these three 'non-natures' be established based on this 'non-nature'? Based on the initial Parikalpita (遍計所執), the non-nature of characteristics (相無性) is established. Because its substance and characteristics are ultimately non-existent, like flowers in the sky. Subsequently, based on Paratantra (依他起, dependent origination), the non-nature of origination (生無性) is established. This is like a magic trick, arising dependent on numerous causes and conditions, without the natural essence of delusional clinging, so it is falsely said to be 'non-nature', rather than saying that 'nature' is completely non-existent. Based on the final Parinispanna (圓成實, perfectly accomplished nature), the ultimate non-nature (勝義無性) is established. This refers to Paramārtha-satya (勝義諦, परमार्थसत्य, ultimate truth) because it is far from the previously mentioned Parikalpita (遍計所執) of the two self-natures of self and dharma, so it is falsely said to be 'non-nature', rather than saying that 'nature' is completely non-existent. Just like the great void, although it pervades all colors, it is manifested by the non-nature of all colors. Although Paratantra (依他起) is not Paramārtha-satya (勝義諦), it can also be said to be ultimate non-nature, but in order to avoid confusion with the second 'non-nature' (non-nature of origination), it is not said here. This 'nature' is the Paramārtha-satya (勝義諦) of all dharmas, because it is the Paramārtha-satya (勝義諦) of all dharmas. However, Paramārtha-satya (勝義諦) is roughly of four types: first, worldly ultimate truth, such as skandhas (蘊), āyatanas (處), dhātus (界), etc.; second, reasoned ultimate truth, such as the Four Noble Truths (苦等四諦); third, attained ultimate truth, such as the two emptinesses and Suchness (二空真如); fourth, ultimate ultimate truth, such as the One True Dharma Realm (一真法界). The ultimate truth mentioned here is based on the last one (ultimate ultimate truth), because the last one is the meaning of the path practiced by the supreme path. In order to distinguish the previous three, it is said in this way. This Paramārtha-satya (勝義諦) of all dharmas is also Suchness (真如). 'True (真)' refers to reality, showing that it is not false; 'Such (如)' refers to as always, indicating that there is no change. It means that this reality is always as its nature in all positions, so it is called Suchness (真如). That is, the meaning of serene and not false. It can also be said that this also shows that it has many names, such as Dharmadhatu (法界), Reality Limit (實際), etc. As explained extensively in other treatises according to the meaning. This 'nature' is the real nature of Consciousness-only. The 'nature' of Consciousness-only is roughly of two types: first, false, referring to Parikalpita (遍計所執); second, real, referring to Parinispanna (圓成實性). In order to distinguish the false, the term 'real nature' is used. There are also two 'natures': first, conventional, referring to Paratantra (依他起). --------------------------------------------------------------------------------