[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) › 9.10 # 大方廣佛華嚴經隨疏演義鈔 9.10 大方廣佛華嚴經隨疏演義鈔 9.10 - **Language:** Classical Chinese ### [9.10](https://indike.org/pramana/in.bauddha.taisho.1736.9.10) 疏「依他起性」下，第四三性空有，即離別中不即之義。言「三性」者，一遍計所執性、二依他起性、三圓成實性。故《唯識論》第八云「由彼彼遍計，遍計種種物。此遍計所執，自性無所有。依他起自性，分別緣所生。圓成實於彼，常遠離前性。」此中二頌：初一釋遍計、次二句辯依他、後二句明圓成。初中一偈有多師義，今從護法：初句能遍計、次句所遍計、後二句明所執。其能遍計正義，唯六七二識所計有多，故云彼彼。其所遍計，正唯依他，為親所緣依展轉說，亦通圓成為疎緣故。此非凡境，故非親緣其所執性。若安慧師，三界心及心所，由無始來虛妄熏習，雖各體一而似二性，謂見相分，即能所取。如是二分情有理無，此相說為遍計所執。其所依體實託緣生，此性非無，名依他起。若護法師，一切心及心所，由熏習力所變，二分從緣生故。亦依他起遍計，依斯妄執定實有無一異俱不俱等，此二方名遍計所執。二句依他起性者，眾緣所生心心所體，及相見分有漏無漏，皆依他起，依他眾緣而得起故。頌言「分別緣所生」者，應知且說染分依他，淨分依他亦圓成故。或諸染淨心心所法皆名分別，能緣慮故，是則一切染淨依他皆是此中依他起攝。二句圓成者，二空所顯圓滿成就諸法實性，名圓成實。顯此遍常體非虛謬，揀自共相虛空我等。釋曰：遍釋圓滿，常釋成就，體非虛謬釋實性義。此一體言貫通三處，遍揀自相、常揀共相、非虛謬言揀於空我。若爾，淨分依他體非常遍，如何亦是圓成實耶？故次論云「無漏有為，離倒究竟，勝用周遍，亦得此名。然今頌中說初非後。」釋曰：此中離倒名實，究竟為成，勝用周遍以釋圓義。是則圓成有其二種：一約理說、二約果德。故論揀云「今此頌中說初非後」，以約三性。通一切故。上來論文方釋圓成實言。次釋餘文云「此即於彼依他起上，常遠離前遍計所執。二空所顯真如為性，說於彼言。」顯圓成實與依他起不即不離。常遠離言，顯妄所執能所取性理非恒有。前言為顯不空依他，性顯二空非圓成實，真如離有離無義故。上來所釋，一依唯釋。今疏語意，揀法性宗。法性宗中依他無性即是圓成。即依他無性，無性即空，空即圓成。今言「似有不無」，非即空也。語則但釋依他，影出圓成名耳。「說經空義但約所執」者，三性之中遍計所執此一則空，二性不空，故云但約所執。 > Under the Commentary's "other-dependent nature" is the fourth \[contrast\]: the meaning of "non-identical" in the distinction between identical and separate regarding the emptiness and existence of the three natures. "Three natures" means: first, the parikalpita-svabhāva (imagined nature); second, the paratantra-svabhāva (other-dependent nature); third, the pariniṣpanna-svabhāva (consummated nature). Thus the eighth fascicle of the Cheng weishi lun states: "Through those various conceptualisations, one conceptualises various objects. This imagined nature of conceptualisation has no own-nature whatsoever. The other-dependent nature is produced by conditions of discrimination. The consummated \[nature\] in relation to that is eternally far removed from the former nature." Here there are two verses: the first one explains the imagined, the next two lines clarify the other-dependent, and the final two lines explain the consummated. Regarding the first verse, there are the opinions of several masters; here we follow Dharmapāla: the first line is the active conceptualiser, the next line is the conceptualised, and the final two lines explain the grasped. In the correct doctrine, the active conceptualisers are only the sixth and seventh consciousnesses, and because their conceptualisations are manifold, it says "those various." The conceptualised is strictly only the other-dependent; as the immediate object of cognition, it is said through succession to also extend to the consummated, because \[the latter\] is a mediate condition. This is not the realm of ordinary beings, so it is not an immediate condition. Regarding its grasped nature: for Master Sthiramati, the minds and mental factors of the three realms, due to beginningless false perfuming, although each is single in essence, resemble two natures, namely the vision and form divisions, which are the grasper and grasped; these two divisions exist subjectively but are absent in principle, and this appearance is called the imagined nature; the underlying essence they rely upon is truly born relying on conditions, and this nature is not non-existent, being called other-dependent. For Master Dharmapāla, all minds and mental factors, transformed by the power of perfuming, are born from conditions because of the two divisions; they are also other-dependent conceptualisations, relying upon which one falsely grasps definitive, real existence, non-existence, oneness, difference, both, or neither; these two alone are named the imagined nature. The two lines on the other-dependent nature mean: the essences of the minds and mental factors born of multiple conditions, as well as the form and vision divisions, whether contaminated or uncontaminated, are all other-dependent, because they arise dependent on other conditions. The verse says "produced by conditions of discrimination": one should know that this provisionally speaks of the defiled part of the other-dependent, for the purified part of the other-dependent is also the consummated; or, all defiled and pure minds and mental factors are named discrimination because they can perceive and deliberate, so then all defiled and pure other-dependent \[phenomena\] are subsumed under the other-dependent nature here. The two lines on the consummated mean: the real nature of all phenomena, perfected and consummated, revealed by the two emptinesses, is called pariniṣpanna. This reveals that it is pervasive and eternal, its essence not false, distinguishing it from specific characteristics, common characteristics, empty space, the self, and so on. The explanation states: "Pervasive" explains perfected; "eternal" explains consummated; "its essence is not false" explains the meaning of real nature. This single phrase "its essence" runs through all three places: pervasive distinguishes it from specific characteristics; eternal distinguishes it from common characteristics; the phrase "not false" distinguishes it from empty space and the self. If so, since the essence of the purified part of the other-dependent is not eternal and pervasive, how can it also be the consummated nature? Thus the treatise next says: "Uncontaminated conditioned \[phenomena\], free from inversion and ultimate, with superior functions that are all-pervading, also obtain this name. However, in this present verse, it speaks of the former and not the latter." The explanation states: Here, freedom from inversion is called real; being ultimate is consummated; superior functions that are all-pervading explains the meaning of perfected. Thus the consummated has two kinds: first, stated in terms of principle; second, stated in terms of fruitional virtue. Therefore the treatise qualifies: "In this present verse, it speaks of the former and not the latter," because it is stated in terms of the three natures, which pervade everything. The treatise passage above merely explains the term pariniṣpanna. Next, in explaining the remaining text, it says: "This means that upon that other-dependent \[nature\], it is eternally far removed from the former imagined nature. Taking tathatā revealed by the two emptinesses as its nature, it speaks of 'upon that.'" This reveals that the consummated and the other-dependent are neither identical nor separate. The phrase "eternally far removed" reveals that the nature of the grasper and grasped falsely grasped by delusion is not permanently existent in principle. The word "former" reveals that the other-dependent is not empty; "nature" reveals that the two emptinesses are not the consummated, because tathatā is free from the meanings of existence and non-existence. The explanation given above relies entirely on Vijñaptimātra. The meaning of the Commentary's words here is to distinguish it from the Dharmatā school. In the Dharmatā school, the lack of own-nature in the other-dependent is itself the consummated. That is, the other-dependent has no own-nature; having no own-nature is emptiness, and emptiness is the consummated. Here it says "seeming to exist and not non-existent," which is not identical to emptiness. The phrasing only explains the other-dependent, implicitly evoking the name of the consummated. "Saying that the sūtras' meaning of emptiness is only in terms of the grasped": among the three natures, this single imagined nature is empty, while the two natures are not empty, hence it says "only in terms of the grasped." > — English (machine translation) (machine translation) - [Previous: 9.9](https://indike.org/pramana/in.bauddha.taisho.1736.9.9) - [Next: 9.11](https://indike.org/pramana/in.bauddha.taisho.1736.9.11) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1736.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.9.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.9.10](https://indike.org/pramana/in.bauddha.taisho.1736.9.10) · Pramāṇa