大乘義章 3.64

3.64

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.)