注大乘入楞伽經 8.139

8.139

大慧前舉四門而問，如來但約五法一門而答，故此再問：為三自性入於五法中？為三自性別有自相耶？佛答言餘三法門悉入五法中者，以但修一門，則諸門備攝，餘三亦爾。謂其中名相生妄計自性，此妄計自性即入五法中名相也。若依彼分別心心所法，必帶名相俱時而起，譬如日與光俱，是名緣起自性入五法中分別也。正智如如，非是作法，故不可壞，是圓成性入五法中正智如如也。已上明三自性入五法竟。

Mahāmati previously asked by raising four approaches, and the Tathāgata answered only in terms of the single approach of the five dharmas; therefore he asks again here: Do the three natures enter into the five dharmas? Or do the three natures have their own distinct particular characteristics? The Buddha answered that the other three approaches of Dharma all enter into the five dharmas because if one simply cultivates one approach, then all approaches are fully subsumed, and the remaining three are likewise. That is, within them, name and form give rise to the parikalpitasvabhāva, and this parikalpitasvabhāva is subsumed under name and form in the five dharmas. If one relies on those discriminating cittas and caittas, they necessarily bring along name and form, arising simultaneously—just as the sun and its light are together; this is called the pratītyasamutpādasvabhāva, subsumed under discrimination in the five dharmas. Right knowledge and tathatā are unconditioned phenomena and therefore indestructible; this is the pariniṣpannasvabhāva, subsumed under right knowledge and tathatā in the five dharmas. The above concludes the explanation of the three natures entering into the five dharmas.