[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) › [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791) › 9.142 # 注大乘入楞伽經 9.142 注大乘入楞伽經 9.142 - **Language:** Classical Chinese ### [9.142](https://indike.org/pramana/in.bauddha.taisho.1791.9.142) 問：既唯一性無有二者，何故此經及諸修多羅說有三性，該攝一切？答：應知三性，雖隨相分（平音）各具二義，本末相收，唯一性故。妄計二義者：一情有、二理無；緣起二義者：一似有、二無性；圓成二義者：一不變、二隨緣。由圓成中不變、緣起無性、妄計理無，由此三義故，三性一際無有異也。故經云「一切眾生即涅槃，不復更滅。」此則不壞末而常本也。由圓成中隨緣、緣起似有、妄計情有，由此三義亦無異也。故經云「法身流轉五道，名曰眾生。」此則不動本而常末也。是故真該妄末、妄徹真源、性相融通，無有二也。故云「我唯說一性，自性無有二。」問：既不壞三性而說一性，如何此經及諸修多羅又說一切法皆無自性？答：應知如來密意說故。故《唯識》云「即依此三性，立彼三無性，故佛密意說，一切法無性。」初則相無性（謂妄計性，體相俱無）；次無自然性（依他緣起，非自然故）；後由遠離前，所執我法性（是圓成性）。此言三性三無性，不是依圓體亦無，但無計執之妄情，是故皆言無自性。是知究竟指歸，唯一實性故。次偈云「此諸法性義，亦即是真如，常如其性故，即唯識實性。」故《智論》云「除諸法實相，餘皆魔事。」（能了此三性三無性義，即於此經及餘修多羅，說一切法性非性理如破竹焉。） > Question: Since there is only one nature and not two, why do this sūtra and various sūtras teach that there are three natures (trisvabhāva) which comprehensively encompass everything? > > Answer: One should understand that although the three natures, as they are distinguished according to their marks, each possess two aspects, yet root and branch subsume each other, so that there is only one nature. > > The parikalpitasvabhāva has two aspects: first, it exists in subjective sentiment; second, it is non-existent in principle. > > Pratītyasamutpāda (paratantrasvabhāva) has two aspects: first, it has a semblance of existence; second, it lacks self-nature. > > Pariniṣpanna has two aspects: first, it is unchanging; second, it accords with conditions. > > Because in pariniṣpanna there is the unchanging, in pratītyasamutpāda there is lack of self-nature, and in parikalpitasvabhāva there is non-existence in principle—due to these three aspects, the three natures are of a single limit, without differentiation. Therefore, a sūtra states: “All sentient beings are themselves nirvāṇa, and do not perish again.” This means not destroying the branches while ever remaining the root. > > Because in pariniṣpanna there is according with conditions, in pratītyasamutpāda there is the semblance of existence, and in parikalpitasvabhāva there is existence in subjective sentiment—due to these three aspects, they are likewise not different. Therefore, a sūtra states: “The dharmakāya transmigrates through the five destinies, and is named ‘sentient beings’.” This means not moving from the root while ever remaining the branches. > > Therefore, the true encompasses the false branches, the false penetrates to the true source, and nature and marks interpenetrate without being two. Hence it is said: “I teach only one nature; self-nature has no duality.” > > Question: Since one teaches one nature without destroying the three natures, why do this sūtra and various sūtras also teach that all phenomena lack self-nature? > > Answer: One should understand that the Tathāgata spoke with intentional meaning. Therefore, the Vijñaptimātratāsiddhi says: “It is based on these three natures that those three nature-less-nesses are established; therefore the Buddha spoke with intentional meaning that all phenomena lack self-nature.” > > First is the naturelessness of marks (meaning that parikalpitasvabhāva lacks both substance and marks); > second is the naturelessness of spontaneous arising (because the paratantra of pratītyasamutpāda is not spontaneous); > and last is due to being far removed from the previously grasped nature of self and phenomena (which is pariniṣpanna). > > These words, “the three natures and three nature-less-nesses,” do not mean that paratantra and pariniṣpanna also lack substance; rather, they merely lack the deluded sentiment of grasping and conceptualising, and for this reason are all said to lack self-nature. From this we know that the ultimate destination points solely to the one true nature. Thus the subsequent verse says: “The meaning of the nature of these phenomena is also tathatā itself; because it is constantly such as its nature, it is the true nature of vijñaptimātra.” Therefore, the Mahāprajñāpāramitopadeśa says: “Apart from the dharmatā of all phenomena, all else is the work of Māra.” (If one can comprehend the meaning of these three natures and three nature-less-nesses, then regarding what this sūtra and other sūtras teach about all phenomena having nature and lacking nature, the principle will split open like bamboo.) > — English (machine translation) (machine translation) - [Previous: 9.141](https://indike.org/pramana/in.bauddha.taisho.1791.9.141) - [Next: 9.143](https://indike.org/pramana/in.bauddha.taisho.1791.9.143) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1791.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.9.142) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.9.142](https://indike.org/pramana/in.bauddha.taisho.1791.9.142) · Pramāṇa