金光明最勝王經疏 1.121

1.121

贊曰：了法無生德。悟三無生忍。依空脫門觀遍計性，悟本性無生忍；依無願脫門觀依他起，悟自然無生忍；依無相脫門觀圓成實，悟惑苦無生忍。問：遍計體無、圓成常住，今此經文云三世法，如何得云觀於三性得三種忍？答：於依他上觀二我無，即依他中亦有圓成，非即離故。故《辨中邊》頌曰「虛妄分別有，於此二都無，此中唯有空。」此意有虛妄分別，於此之上二我皆無，此依他中唯有真空。故三世者，但舉依他顯餘二性。

Commentary: The virtue of understanding the non-arising of dharmas. Awakening to the three kinds of patience of non-arising. Based on the liberation gate of emptiness, one contemplates the imagined nature (parikalpita-svabhāva) and awakens to the patience of intrinsic non-arising; based on the liberation gate of wishlessness, one contemplates the dependent nature (paratantra-svabhāva) and awakens to the patience of natural non-arising; based on the liberation gate of signlessness, one contemplates the consummate nature (pariniṣpanna-svabhāva) and awakens to the patience of the non-arising of afflictions and suffering. Question: The imagined nature has no substance, and the consummate nature is permanently abiding; now this sūtra text speaks of 'the phenomena of the three periods of time', so how can it be said that by contemplating the three natures one attains the three kinds of patience? Answer: By contemplating the non-existence of the two selves upon the dependent nature, the consummate nature is also present within the dependent nature, because they are neither identical nor separate. Therefore a verse in the Madhyāntavibhāga says: 'False discrimination exists; upon this, the two do not exist at all; within this, there is only emptiness.' The intention is that false discrimination exists, and upon this both selves are non-existent; within this dependent nature there is only true emptiness. Therefore, 'three periods of time' merely brings up the dependent nature to reveal the other two natures.