大乘入道次第 1.45

1.45

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."