淨名玄論 6.38

6.38

本對性故明無空性耳。若不作定性解，復執無定性，捨理外而存理內義者，皆是取捨行心，故並名為失。既知不性亦復不假，故論云「無性法亦無，一切法空故」。知非假非性，畢竟清淨，始名為得。問：此對何所為耶？答：凡有二義。一為學《攝大乘》及《唯識論》人，不取三性為三無性理，三無性理即是阿摩羅識，亦是二無我理。三性，謂依他性、分別性、真實性。分別性者，即是六塵以為識所分別，名分別性。依他性者，心識依六塵及梨耶本識為起依他性。真實性者，即是涅槃。故為名三性、三無性。得失必言進捨，上來若得若失皆不可得，逈悟𭓴𮃿絕句之門為得。去此大逕𨓍，不近人情。今明從初以來一切得失，即皆是道，即是正觀。如肇公云「道遠乎哉，解事而真；聖遠乎哉，體之即神。」如有無分別二諦，亦有無分二智，如二諦有本無本二智二。次中觀為本，如二諦違不二，二智歸中觀。如三節明二諦，即三節明二智。如二諦但說但不說，二智亦爾。但能說但不能說、但照空但照有、但動但動俱斷，或如理內外二諦，則二智亦爾。身色無定性明二智，是心上無定性，乃至第十二愚即是智，何處分色智耶？屯十二門，遍通諸診、總貫眾經，語乃不文而義家有本。問：何故不重散說之，而開屯階級？答：有二種人，一者學無所得觀意，乃虛玄方言不足；二者但分別法相，失顯道正宗。今欲令文義兩明、玄事但得，故關屯階級也。

Originally, in opposition to intrinsic nature, the absence of an empty nature was clarified. If one does not adopt an understanding of a fixed nature, but then clings to having no fixed nature, abandoning what is outside principle while maintaining what is within principle, these are all operating with a mind of grasping and rejecting, and thus are equally termed failure. Once one knows that it is neither nature nor convention, as the treatise says: 'Phenomena possessing no nature also do not exist, because all phenomena are empty.' Knowing that it is neither convention nor nature and is ultimately pure—only this is called attainment. Question: Against what is this directed? Answer: There are two senses. First, it is for those who study the Mahāyānasaṃgraha and the Vijñaptimātratā treatises and do not grasp that the three natures are the principle of the three non-natures—the principle of the three non-natures being the amalavijñāna, and also the principle of the two selflessnesses. The three natures are the other-dependent nature, the discriminated nature, and the consummate nature. The discriminated nature is the six dusts being discriminated by consciousness; this is called the discriminated nature. The other-dependent nature is mind and consciousness arising in dependence on the six dusts and the fundamental ālayavijñāna; this is the other-dependent nature. The consummate nature is nirvāṇa. Hence they are named the three natures and the three non-natures. Attainment and failure must speak of advance and abandonment; above, both attainment and failure are unobtainable, and having a far-reaching awakening to the gate where all four propositions are cut off is considered attainment. Leaving this grand courtyard does not accord with human sentiments. Now it is clarified that from the beginning, all attainments and failures are themselves the Way, which is the correct contemplation. As Master Zhao said: 'Is the Way far away? Understand affairs and one is in truth. Is the sage far away? Embody it and one is divine.' Just as the two truths are distinguished by existence and non-existence, the two cognitions are also distinguished by existence and non-existence. Just as the two truths have root and non-root, the two cognitions likewise [are dual]. Next, taking the Madhyamaka contemplation as the root: just as the two truths oppose nonduality, the two cognitions return to the Madhyamaka contemplation. Just as the two truths are explained in three stages, the two cognitions are also explained in three stages. Just as the two truths are only spoken or only unspoken, the two cognitions are also like this: only able to speak or only unable to speak, only illuminating emptiness or only illuminating existence, only active or only passive, or both severed. Or just as the two truths are inside or outside principle, the two cognitions are also like this. Clarifying the two cognitions through physical form having no fixed nature means that there is no fixed nature in the mind; reaching the twelfth, where ignorance is itself cognition, where can one separate form and cognition? Assembling the twelve gates thoroughly connects all diagnoses and generally threads through all sūtras; though the phrasing is not ornate, the doctrine has its basis. Question: Why not explain them diffusely instead of establishing assembled stages? Answer: There are two kinds of people: the first study the intention of contemplation without attainment, yet their empty and subtle expressions are insufficient; the second merely discriminate dharmalakṣaṇas, losing the correct lineage that reveals the Way. Now, wishing to make both the text and the meaning clear, so that both the subtle and the actual are attained, these assembled stages are established.