大乘義章 3.64

3.64

次門有盡無盡之義。分別之性一向可盡，推窮無故。依他之性亦盡無盡，妄盡之時，隨妄用息，名之為盡。於本識中，所成行種妄盡之時，轉依會本，名為無盡。真實之性一向無盡，以常住故。若復通論，分別體盡，熏力在真，名為不盡。真性體寂，名之為盡。妙用難窮，名為無盡。立相如是。遣相云何？論說有三：一無相性，論亦名為無分別性。觀察外境唯從心現，心外無境，名無相性。觀察妄心本識變為，本外無妄，故復名為無分別性。二無生性。就實推真，無妄隨起，名無生性。三無性性，論亦名為無無性矣。如來藏中過恒沙法，同體義分，攝別成總，諸法悉有。將別分總，諸法悉如，無有一法別守自性，名無性性。就真論真，真體常寂，無前二相可遣為無，名無無性。又真實有，非全無法，名無無性（第二門竟）。

The next section is the meaning of exhaustion and non-exhaustion. The conceptualized nature is entirely exhaustible, because upon thorough investigation it is non-existent. The dependent nature is both exhaustible and non-exhaustible: when delusion is exhausted, its functioning in accordance with delusion ceases, which is termed exhaustible; when delusion is exhausted, the seeds of practice accomplished within the root consciousness undergo transformation of the basis (āśrayaparavṛtti) and merge with the root, which is termed non-exhaustible. The consummate nature is entirely non-exhaustible, because it is eternally abiding. If discussed comprehensively, the substance of conceptualization is exhausted, but its perfuming power resides in the real, which is termed non-exhaustible. The essence of the true nature is tranquil, which is termed exhaustible; its wondrous function is difficult to fathom, which is termed non-exhaustible. The establishment of characteristics is thus. What is the elimination of characteristics? The treatises state that there are three: first, nature without characteristics (alakṣaṇa-svabhāva), which the treatises also name the non-conceptual nature. Contemplating that external objects manifest solely from mind, and that there are no objects outside the mind, is called the nature without characteristics; contemplating that the deluded mind is a transformation of the root consciousness, and that outside the root there is no delusion, is therefore also named the non-conceptual nature. Second, nature without arising (anutpatti-svabhāva): thoroughly investigating the real with respect to actuality, there is no delusion that follows and arises, which is named the nature without arising. Third, nature without intrinsic nature (niḥsvabhāva-svabhāva), which the treatises also name the nature without non-nature. Within the tathāgatagarbha, dharmas surpassing the sands of the Ganges are conceptual divisions of an identical substance; subsuming the particulars into the universal, all dharmas are existent; distributing the universal into particulars, all dharmas are tathatā, and not a single dharma separately maintains its own intrinsic nature—this is named the nature without intrinsic nature. To discuss the real with respect to the real: the real substance is ever tranquil, and has neither of the prior two characteristics that could be eliminated as non-existent, which is named the nature without non-nature. Furthermore, it is truly existent and not entirely devoid of dharmas; hence it is named the nature without non-nature. (Here ends the second section.)