法界圖記叢髓錄 2.44

2.44

道身章云：一乘中若非依他無遍計，則遍計是果，依他為因。若非遍計無依他，則依他是果，遍計為因。如是之義，即是緣起耳。問：遍計為緣起者，杌中有實鬼耶？答：杌中由有為似鬼及實鬼之義故，計為鬼也。若杌中無為實鬼之義，應無杌中計為實鬼故（云云）。又云：遣三性辨三無性，兩宗不同。始教但遣遍計，又但以所執為遍計、能執之心屬依他攝。若爾，遣三性現三無性者，何但遣遍計中三性耳。所謂計青色等謂實，為遍計遍計；計能執心為實，為依他中遍計；若計圓成為實，為圓成中遍計，此宗當解門。終教三性皆遣，亦能計心合為遍計，此當行門。又云：合三性一際者，約三性即三無非三之行門。三性示現三性圓融，此是方便所趣，為現一乘無盡性耳。

The Essay on the Path and Body states: In the One Vehicle, if without the dependent there is no imagined, then the imagined is the fruit and the dependent is the cause. If without the imagined there is no dependent, then the dependent is the fruit and the imagined is the cause. Such a meaning is simply pratītyasamutpāda. Question: If the imagined is pratītyasamutpāda, is there a real ghost in the stump? Answer: In the stump, because there is the meaning of being an apparent ghost and a real ghost, it is imagined to be a ghost. If in the stump there were no meaning of being a real ghost, there should be no imagining it in the stump to be a real ghost (and so forth). It also says: Dismissing the three natures to discern the three non-natures differs between the two schools. The initial teaching only dismisses the imagined; furthermore, it only takes that which is grasped as the imagined, while the grasping mind is subsumed under the dependent. If so, as for dismissing the three natures to reveal the three non-natures, why does it only dismiss the three natures within the imagined? Namely, imagining blue and so forth to be real is the imagined of the imagined; imagining the grasping mind to be real is the imagined within the dependent; if imagining the perfected to be real, it is the imagined within the perfected. This school corresponds to the gate of understanding. The final teaching dismisses all three natures, and also unites the grasping mind into the imagined; this corresponds to the gate of practice. It also says: Uniting the three natures into a single limit refers to the gate of practice wherein the three natures are themselves the three non-natures and are not three. The three natures manifesting the perfect interfusion of the three natures is that toward which upāya tends, in order to reveal the inexhaustible nature of the One Vehicle.