仁王護國般若波羅蜜多經疏 1.17

1.17

依教明說，後依古德對明三性立三無性，略引二文。真諦三藏依三無性論，具遣三性立三無性：一遣分別立分別無相性、二遣依他立無生性、三遣真實立真實無性性。此所遣者，於一真理遣三性故立三無性，廣如彼。故慈恩三藏依《唯識論》即依三性立三無性，如論頌云「即依此三性，立彼三無性。」一依計執立相無性、二依依他立無自然性、三依圓成立無我法性。初計所執情有理無，依他、圓成理有情無，廣如彼說。

Having clarified the explanation relying on the teaching, next, relying on ancient masters, the three natures are contrasted to establish the three non-natures, briefly citing two texts. Tripiṭaka Master Paramārtha, relying on the Treatise on the Three Non-Natures, completely dispels the three natures to establish the three non-natures: 1. dispelling parikalpita to establish the signless nature of discrimination; 2. dispelling paratantra to establish the non-arising nature; 3. dispelling pariniṣpanna to establish the natureless nature of the real. What is dispelled here is that, with regard to the one true principle, because the three natures are dispelled, the three non-natures are established, as fully explained in that text. Tripiṭaka Master Ci'en, relying on the Vijñaptimātratāsiddhi Śāstra, establishes the three non-natures based directly upon the three natures, as the treatise verse says: "Relying directly on these three natures, / those three non-natures are established." 1. Relying on parikalpita, the character-non-nature is established; 2. relying on paratantra, the non-spontaneous nature is established; 3. relying on pariniṣpanna, the non-nature of self and dharmas is established. The first, parikalpita, is existent in sentiment but non-existent in principle; paratantra and pariniṣpanna are existent in principle but non-existent in sentiment, as fully explained in that text.