華嚴五十要問答 2.16

2.16

三對三性明其分齊。故論偈云「名義互為客，菩薩應尋思。應觀二唯量，及彼二假說，從此生實智，離塵分別三。若見其非有，得入三無性。」前一行半偈明無相觀，次有一句「若見其非有」明無生觀，三「得入三無性」此之一句明無性觀，廣如論辨。觀相云何？依依他性以遣分別性，依彼真如遣依他性。云何能遣？由名義無所有，能分別亦不得是有。何以故？若所分別名義是有，能分別緣此名義可說是有。由名義無所有，分別因緣既定是無，能分別體亦無所有。此中分別既無，言說亦不可得，則入依他無生性。菩薩見此有無無所有，則入三無性非安立諦。此三性中分別性是實亦則空，依他性是假非實非空，真實一性是實非空。四尋思觀若入分別性，所分別塵是空是實，故《釋論》云「若菩薩見名義更互為客，入異名義分別性。何以故？由無相觀未全成故。但異未觀時，故云異也。」此雖知無，未壞實見，故尋思觀亦在實中。若見名義自性假說，唯分別為體，則成分別無相觀，方得究竟，爾時尋思所知竝即是空。尋思等觀若在依他性，則非實非空，亦可是假故。《攝論》中約彼八喻明其似故。四尋思觀不入無性。何以故？由是觀家初方便故。若得四如實智方入無性，故得知也。

Third, explaining their demarcations in relation to the three natures. Thus the verse in the treatise states: "Names and referents are mutual guests; the bodhisattva should thoroughly investigate them. One should contemplate the two as mere measure, and the two as conventional designations; from this arises true cognition, free from the three kinds of conceptual discrimination regarding dust [i.e., external objects]. If one sees that they do not exist, one can enter into the three non-natures." The first verse-and-a-half explains the contemplation of signlessness (ānimitta); the next single line, "If one sees that they do not exist," explains the contemplation of non-arising (anutpāda); the third [line], "one can enter into the three non-natures," this single line explains the contemplation of naturelessness (niḥsvabhāvatā), as is extensively expounded in the treatise. What are the aspects of this contemplation? Relying on the paratantra-svabhāva one dispels the parikalpita-svabhāva; relying on that tathatā one dispels the paratantra-svabhāva. How can they be dispelled? Because name and referent have nothing existent, the discriminating [cognition] also cannot be existent. Why is this? If the discriminated name and referent were existent, the discriminating [cognition] that takes this name and referent as cognitive object could be said to be existent. Because name and referent have nothing existent, the causal conditions for discrimination are definitely non-existent, and thus the substance of the discriminating [cognition] also has nothing existent. Here, since discrimination is non-existent, conventional designation is also unobtainable, and thus one enters the non-arising nature of the paratantra[-svabhāva]. When the bodhisattva sees that this existence and non-existence have nothing existent, they enter the three non-natures and the unestablished truth. Among these three natures, the parikalpita-svabhāva is real and yet empty; the paratantra-svabhāva is conventional, neither real nor empty; the single pariniṣpanna-svabhāva is real and not empty. If the contemplation of the four thorough investigations enters the parikalpita-svabhāva, the discriminated objective dust is both empty and real. Thus the commentary on the treatise states: "If a bodhisattva sees that names and referents are mutual guests, they enter a parikalpita-svabhāva that is different from name and referent. Why is this? Because the contemplation of signlessness is not yet fully perfected. It is only different from the time prior to contemplation, hence it is called 'different'." Although they know non-existence here, they have not yet eradicated the view of reality; therefore, the contemplation of thorough investigation also remains within reality. If they see that the self-nature of names and referents is a conventional designation whose substance is mere conceptual discrimination, they then accomplish the contemplation of the signlessness of conceptual discrimination and only then attain culmination; at that time, everything known by thorough investigation is emptiness. If the contemplation of thorough investigation and so forth remains in the paratantra-svabhāva, it is neither real nor empty, and can also be conventional; this is because, in the Mahāyānasaṃgraha, its similitude is explained with reference to the eight metaphors. The contemplation of the four thorough investigations does not enter the non-natures. Why is this? Because it is the initial expedient means of the contemplator. If one attains the four true cognitions, one only then enters the non-natures; hence it is known.