[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) › 9.21 # 大方廣佛華嚴經隨疏演義鈔 9.21 大方廣佛華嚴經隨疏演義鈔 9.21 - **Language:** Classical Chinese ### [9.21](https://indike.org/pramana/in.bauddha.taisho.1736.9.21) 疏「依他無性即是圓成」者，第四明三性空有，即離別中相即之義也。謂依他是因緣所生之法，緣生無性，無性故空，空即圓成，更無二體。此中無性，即無遍計妄執之性。法相宗中無於遍計，無即是空，故但空遍計。法性宗中，則依他性上無遍計性，故依他即空，空即無性之理，無性之理即是實性。故《密嚴經》云「名為遍計性，相是依他起。名相二俱遣，是為第一義。」《中論》云「因緣所生法，我說即是空，亦名為假名，亦名中道義。」一因緣上，三義具足，無前無後，故即有即空不相捨離。若釋三性之名，大意不殊前教，但融不融故，分性相之二宗耳。 > Regarding the Commentary's statement "the dependent's lack of intrinsic nature is precisely the consummate": this is the fourth, clarifying the meaning of mutual identity within the distinction of identity and difference regarding the emptiness and existence of the three natures. That is to say, the dependent nature consists of phenomena produced from causes and conditions; what is conditionally produced lacks intrinsic nature, and because it lacks intrinsic nature, it is empty; emptiness is precisely the consummate, with no two separate essences. "Lacking intrinsic nature" here means lacking the nature of imagined clinging. In the Faxiang school, the imagined is absent, and absence is emptiness, so they only make the imagined empty. In the Dharmatā school, on the dependent nature there is no imagined nature; hence the dependent is empty, and emptiness is the principle of lacking intrinsic nature, and the principle of lacking intrinsic nature is precisely the true nature. Hence the Ghanavyūha-sūtra says: "Names are the imagined nature; characteristics are the dependent origination. Dispelling both names and characteristics: this is the supreme meaning." The Madhyamakaśāstra says: "Phenomena produced through causes and conditions: / I declare to be emptiness; / They are also conventional designations; / They are also the meaning of the Middle Way." On a single condition, the three meanings are fully present, with neither prior nor posterior; hence being existent is being empty, without mutually abandoning each other. If explaining the names of the three natures, the general meaning does not differ from the preceding teaching; it is only because of merging or not merging that the two schools of nature and characteristics are divided. > — English (machine translation) (machine translation) - [Previous: 9.20](https://indike.org/pramana/in.bauddha.taisho.1736.9.20) - [Next: 9.22](https://indike.org/pramana/in.bauddha.taisho.1736.9.22) - [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.9.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.9.21](https://indike.org/pramana/in.bauddha.taisho.1736.9.21) · Pramāṇa