宗鏡錄 60.3

60.3

答。此三性法門。是諸佛密意所說。諸識起處。教網根由。若即之取之。皆落凡常之見。若離之捨之。俱失聖智之門。所以藏法師。依華嚴宗。釋三性同異義。一圓成真如有二義。一不變。二隨緣。二依他二義。一似有。二無性。三遍計所執二義。一情有。二理無。由真如不變。依他無性。所執理無。由此三義。故三性一際。又約真如隨緣。依他似有。所執情有。由此三義。亦無異也。是故真該妄求末徹真原。性相融通。無障無閡。

Answer: This teaching of the three natures is spoken with hidden intention by the buddhas; it is the place where the various consciousnesses arise, the source and origin of the doctrinal net. If one approaches and grasps them, one falls into ordinary, worldly views; if one leaves and abandons them, one loses the gateway of noble wisdom.

Therefore Master Zang [Fazang], relying on the Huayan school, explained the meaning of identity and difference of the three natures:
First, the consummate tathatā has two meanings: (1) unchanging, and (2) according with conditions.
Second, the other-dependent has two meanings: (1) seeming existence, and (2) lack of nature.
Third, the imagined grasping has two meanings: (1) existence in deluded sentiment, and (2) non-existence in principle.

By virtue of tathatā being unchanging, the other-dependent having no nature, and the grasped being non-existent in principle, through these three meanings, the three natures are of one single limit. Furthermore, in terms of tathatā according with conditions, the other-dependent having seeming existence, and the grasped existing in deluded sentiment, through these three meanings, they are also not different.

Therefore, the real covers the false, seeking the branch penetrates the source of reality, and nature and characteristics blend and penetrate, without hindrance or obstruction.