[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) › [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864) › 1.45 # 大乘入道次第 1.45 大乘入道次第 1.45 - **Language:** Classical Chinese ### [1.45](https://indike.org/pramana/in.bauddha.taisho.1864.1.45) 問：既說皆空，明總非有。若內心有，何曰皆空？故《般若》說照見五蘊等皆空故。答：密意總說一切為空，至理但言遍計非有，依他、成實識內非無，不說此二亦為非有。問：何以為明？答：《解深密經》、《瑜伽》等言：「勝義生菩薩白佛言：世尊！我常獨在靜處，心生如是尋思：『世尊以無量門，曾說諸蘊所有自相、生相、滅相永斷，遍知未生令生，生已堅住不忘，修習增長廣大。』世尊復說：『一切諸法皆無自性，無生無滅，本來寂靜，自性涅槃。』未審世尊依何密意作如是說？世尊答言：勝義生當知，我依三種無自性性密意，說言一切諸法皆無自性，謂相無自性性，生無自性性，勝義無自性性。一謂諸法遍計執相，此由假名安立為相，非由自相安立為相，是故說名相無自性性。」意云，遍計無其體相，名相無性。而言相者，依名假立，非是遍計有體相故方立為相。即以相無自性為初無性，故重言性。餘二准知。「二謂諸法依他起相，此由依他緣力故有，非自然有。是故說名生無自性性。」意云，依他，不以自然之法而生，名生無性。「三謂諸法圓成實相，亦名勝義無自性性。法無我性，名為勝義，無自性性之所顯故。由此因緣，名為勝義無自性性。」意云，真如是無我性，體即勝義，而非無性。然因我法二空所顯，從彼能顯二空為名，亦名無性。又云：「我依如是三種無自性性，密意說言，一切諸法皆無自性。」又云：「我依相無自性性，密意說言一切諸法無生滅等。何以故？若法自相都無所有，則無所有生。若無有生，則無滅。若無生滅，乃至於中都無少分所有更可令其般涅槃故。」 > Question: Since it is taught that all are empty, this clearly means that overall nothing exists. If things exist within the internal consciousness, why say that all are empty? Thus the Prajñā\[pāramitā scriptures\] teach that one contemplates and perceives the five aggregates and so forth as all being empty. Answer: It was with an implicit intent that it was generally taught that all are empty; according to the ultimate principle, it merely means that the imaginary is nonexistent, whereas the other-dependent and the consummate are not nonexistent within consciousness, and it is not taught that these two are also nonexistent. Question: How is this clarified? Answer: The Saṃdhinirmocana-sūtra, the Yogācārabhūmi, and so forth state: "Bodhisattva Paramārthasamudgata addressed the Buddha, saying: 'World-Honoured One! When I was once alone in a quiet place, such a thought arose in my mind: "Through immeasurable approaches, the World-Honoured One has previously taught the permanent abandonment of the specific characteristics, the characteristics of origination, and the characteristics of cessation of all aggregates, and taught that one completely knows them, causes those not yet arisen to arise, firmly maintains them without forgetting once they have arisen, and cultivates, increases, and expands them." The World-Honoured One also taught: "All phenomena are without intrinsic nature, unarisen and unceasing, originally tranquil, and naturally in nirvāṇa." I do not know on what implicit intent the World-Honoured One relied in making such an exposition.' The World-Honoured One answered: 'Paramārthasamudgata, you should know that relying on three kinds of naturelessness as an implicit intent, I said that all phenomena are without intrinsic nature: that is, the naturelessness of characteristics, the naturelessness of origination, and the naturelessness of ultimate truth. First, the characteristic of the imaginary nature of all phenomena: this is established as a characteristic through conventional designations, not established as a characteristic through intrinsic characteristics; therefore it is named the naturelessness of characteristics.'" This means: The imaginary has no substantial characteristic, so it is named the naturelessness of characteristics. What is spoken of as a characteristic is conventionally established based on names; it is not because the imaginary possesses a substantial characteristic that it is established as a characteristic. Taking the characteristic being without intrinsic nature as the first naturelessness, the word "nature" is repeated. The remaining two should be understood accordingly. \[The sūtra continues:\] "Second, the characteristic of the other-dependent nature of all phenomena: this exists through the force of other-dependent conditions and does not exist spontaneously. Therefore it is named the naturelessness of origination." This means: The other-dependent does not originate through spontaneous phenomena, so it is named the naturelessness of origination. \[The sūtra continues:\] "Third, the characteristic of the consummate nature of all phenomena is also named the naturelessness of ultimate truth. The nature of phenomena without self is named ultimate truth, because it is revealed by the naturelessness \[of characteristics\]. Through this cause and condition, it is named the naturelessness of ultimate truth." This means: Tathatā is the nature without self; its essence is precisely the ultimate truth, and it is not without nature. However, because it is revealed through the two emptinesses of self and phenomena, taking its name from the two emptinesses that can reveal it, it is also named naturelessness. It further says: "Relying on these three kinds of naturelessness, with an implicit intent I said that all phenomena are without intrinsic nature." It further says: "Relying on the naturelessness of characteristics, with an implicit intent I said that all phenomena are unarisen, unceasing, and so forth. Why is that? If the intrinsic characteristics of phenomena are entirely nonexistent, then there is no origination of what is nonexistent. If there is no origination, then there is no cessation. If there is no origination or cessation, then through to there being not even the slightest thing existing that could further be made to enter parinirvāṇa." > — English (machine translation) (machine translation) - [Previous: 1.44](https://indike.org/pramana/in.bauddha.taisho.1864.1.44) - [Next: 1.46](https://indike.org/pramana/in.bauddha.taisho.1864.1.46) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1864.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.45](https://indike.org/pramana/in.bauddha.taisho.1864.1.45) · Pramāṇa