華嚴一乘教義分齊章 4.22

4.22

第二、總說者，三性一際，舉一全收，真妄互融，性無障礙，如《攝論》婆羅門問經中言「世尊依何義說如是言：如來不見生死、不見涅槃。於依他中分別性及真實性，生死涅槃依無差別義。何以故？此依他性由分別一分成生死，由真實一分成涅槃。」釋曰：依他性非生死，由此性因真實成涅槃故。此性非涅槃。何以故？此性由分別一分即是生死。是故不可定說一分。若見一分餘分性不異，是故不見生死，亦不見涅槃。由此意故，如來答婆羅門如此。又云「阿毘達磨修多羅中，世尊說法有三種：一染污分、二清淨分、三染污清淨分。依何義說此三分？於依他性中，分別性為染污分，真實性為清淨分，依他性為染污清淨分，依此義說三分。」釋曰：阿毘達磨修多羅中說，分別性以煩惱為性，真實性以清淨分為性，依他性由具兩分，以二性為性，故說法有三種：一煩惱為分、二清淨為分、三二法為分，依此義故作此說也。此上論文，又明真該妄末，無不稱真；妄徹真源，體無不寂。真妄交徹，二分雙融，無礙全攝，思之可見。

Second, in the general explanation: The three natures are of a single limit; raising one completely subsumes them all. The true and the deluded mutually interpenetrate, and the natures are unobstructed. As stated in the Mahāyānasaṃgraha, citing the Questions of the Brāhmaṇa Sūtra: 'Based on what meaning did the World-Honoured One make this statement: "The Tathāgata sees neither saṃsāra nor nirvāṇa"? Within the other-dependent, the discriminated nature and the true nature are such that saṃsāra and nirvāṇa are supported without distinction. Why? This other-dependent nature, by virtue of one part which is discriminated, becomes saṃsāra; and by virtue of one part which is true, becomes nirvāṇa.' The commentary explains: 'The other-dependent nature is not saṃsāra, because by virtue of this nature becoming nirvāṇa through the true [part]. This nature is not nirvāṇa. Why? Because this nature, by virtue of one part which is discriminated, is saṃsāra. Therefore, one cannot definitively assert one part alone. If one sees one part, the nature of the other part is not different; therefore, he sees neither saṃsāra nor nirvāṇa.' Based on this intent, the Tathāgata answered the brāhmaṇa in this way. It also says: 'In the Abhidharma-sūtra, the World-Honoured One said that phenomena are of three kinds: first, the defiled portion; second, the pure portion; third, the defiled and pure portion. Based on what meaning did he speak of these three portions? Within the other-dependent nature, the discriminated nature is the defiled portion, the true nature is the pure portion, and the other-dependent nature is the defiled and pure portion; it is based on this meaning that he spoke of three portions.' The commentary explains: 'The Abhidharma-sūtra states that the discriminated nature has affliction as its nature, the true nature has the pure portion as its nature, and the other-dependent nature, having both portions, has the two natures as its nature. Thus it is said that phenomena are of three kinds: one with affliction as its portion, two with purity as its portion, and three with both phenomena as its portion; it is based on this meaning that this is said.' The above treatise passages further clarify that the true encompasses the extremes of delusion, so that nothing fails to match the true; delusion penetrates to the source of the true, so that its essence is completely quiescent. The true and the deluded mutually interpenetrate, the two portions are mutually fused, and unobstructed, totally include [each other]; this can be recognized upon reflection.