大乘法苑義林章 1.21.4

1.21.4

於此四種出體之中，隨其所應，以圓成等及相名等三性五法各別出之，唯大乘義。 大乘義中，雖有蘊、處、界等三科之法，體性易故、復濫小教，故不取之。 三性體性略而言之，遍計所執體唯我法，性相都無。 依他、圓成各有二體：一者有漏無漏門。 諸無漏法皆名圓成，故《攝論》說「若說四清淨是即圓成實，諸有漏法皆依他起。 」二者常無常門。 諸常住者名圓成實，即唯真如圓成實攝。 《瑜伽論》說「五法之中，唯說真如是圓成。 」故一切有為皆依他起，依他眾緣而得起故。 其前教體攝相歸性唯圓成實，自餘三體可通二說，無漏有為通二性故。 五法體性如〈五法章〉，義准應悉。 餘一切章，由此門中已略顯示，更不別顯，准義知之。 此中所說義理研尋，皆是大師別加訓授。 傳者實雖文拙，而此義或可觀，冀諸有智委為詳審。 其間引證純用大乘，白日光暉不假眾星之助故也。 如有謬錯，希為箴規。 上來合是體性不同，自餘義門如餘章說。

Among these four ways of presenting the essence, each is presented distinctively according to what is appropriate using the three natures—the consummate and so forth—and the five dharmas—signs, names, and so forth; this is exclusively a Mahāyāna doctrine. Within the Mahāyāna doctrine, although there are the dharmas of the three categories of aggregates, sense-bases, and elements, their essential natures are easily grasped and furthermore risk confusion with the Hinayāna teaching, and so they are not adopted here. To speak briefly of the essential nature of the three natures: the essence of the imagined nature consists solely of self and dharmas, possessing neither intrinsic nature nor characteristics. The dependent and the consummate each have two essences: first, the gate of the contaminated and uncontaminated. All uncontaminated dharmas are called the consummate; hence the Mahāyānasaṃgraha says: "If one speaks of the four purities, that is the consummate nature; all contaminated dharmas are the dependent origination nature." Second, the gate of the permanent and impermanent. All that is permanent is called the consummate nature, which means that only tathatā is subsumed under the consummate nature. The Yogācārabhūmi says: "Among the five dharmas, only tathatā is said to be the consummate." Therefore, all conditioned phenomena are the dependent origination nature, because they arise depending on other manifold conditions. As for the previously discussed essence of the teaching, subsuming characteristics into the nature is exclusively the consummate nature; the remaining three essences admit of both explanations, because uncontaminated conditioned phenomena encompass both natures. The essential natures of the five dharmas should be understood by analogy with the chapter on the "Five Dharmas". All other chapters have been briefly indicated through this approach and will not be displayed separately; one should understand them by analogy with the meaning. The investigation of the principles explained here was entirely taught by the Great Master with additional instruction. Although the recorder's writing is truly crude, these principles may perhaps be worthy of consideration; we hope the wise will examine them in detail. The textual citations used within rely purely on the Mahāyāna, just as the bright sunlight does not depend on the aid of the myriad stars. If there are errors, we hope for correction. The above constitutes the different essential natures; the remaining doctrinal approaches are as explained in the other chapters.