[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 20.20 # 大方廣佛華嚴經隨疏演義鈔 20.20 大方廣佛華嚴經隨疏演義鈔 20.20 - **Language:** Classical Chinese ### [20.20](https://indike.org/pramana/in.bauddha.taisho.1736.20.20) 疏「四通就三性」等者，即合前三而義全別，理實具合三性三無性以成四句。如一念心剎那瞥起，即具六義。謂一念之心，是緣起法，是依他起；情計有實，即遍計所執；體本空寂，即是圓成。三性備矣。既即依三性說三無性，故六義具矣。今於三性成其三句，三無性上共成一句，謂一念之上，既理本無故遍計為不生，本無之理即是圓成故不滅，依他即無性故亦不生，而不壞相故亦不滅。三句備矣。言「就三無性非不生非不滅」者，上約遍計故不生，今遍計即無性，故無彼不生，為非不生也。上約圓成故不滅，今圓成即是勝義無自性性，故非不滅。上約依他亦不生亦不滅，今依他即生無自性性故何有，亦不生亦不滅。故上三性不出不生不滅。今飜彼三性以成三無性，故雙非也。五中融四句而無礙。以一念心上一微塵上即有六義，故總融合。言合四句者，非第四門中四句，合前總別二種四句耳。 > Regarding the commentary's "Fourth, comprehensively in terms of the three natures..." and so forth: this combines the preceding three, yet their meanings are entirely distinct; in principle, it actually combines the three natures and three naturelessnesses to form four propositions (catuṣkoṭi). Just as a single thought-moment flickers into arising in an instant, it possesses the six meanings. That is, a single thought-moment is a conditionally arisen dharma, which is the dependent nature (paratantra); mentally imputing it to be real is the imagined nature (parikalpita); its essence being fundamentally empty and quiescent is the consummate nature (pariniṣpanna). The three natures are fully present. Since the three naturelessnesses are explained precisely based on the three natures, the six meanings are fully present. Now, on the basis of the three natures, three propositions are established, and together upon the three naturelessnesses one proposition is established: that is, upon a single thought, since the principle is fundamentally non-existent, the imagined is unarisen; the fundamentally non-existent principle is precisely the consummate, hence unceasing; the dependent is natureless, hence also unarisen, yet without destroying characteristics, hence also unceasing. The three propositions are fully present. As for the statement "in terms of the three naturelessnesses, it is neither unarisen nor unceasing": above, in terms of the imagined, it was unarisen, but now the imagined is itself natureless, hence that 'unarisen' does not exist, which constitutes 'not unarisen'. Above, in terms of the consummate, it was unceasing, but now the consummate is itself the naturelessness of ultimate meaning, hence 'not unceasing'. Above, in terms of the dependent, it was both unarisen and unceasing, but now the dependent is itself the naturelessness of arising (utpattiniḥsvabhāvatā), so how could there be 'both unarisen and unceasing'? Therefore, the three natures above do not go beyond unarisen and unceasing. Now, reversing those three natures to form the three naturelessnesses, it is a double negation. In the fifth, the four propositions are merged without obstruction. Because upon a single thought-moment and upon a single fine particle the six meanings are present, they are completely merged. When it says 'combining the four propositions', this does not mean the four propositions of the fourth portal, but rather combines the preceding two types of four propositions, general and specific. > — English (machine translation) (machine translation) - [Previous: 20.19](https://indike.org/pramana/in.bauddha.taisho.1736.20.19) - [Next: 20.21](https://indike.org/pramana/in.bauddha.taisho.1736.20.21) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1736.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.20.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.20.20](https://indike.org/pramana/in.bauddha.taisho.1736.20.20) · Pramāṇa