宗鏡錄 60.41

60.41

Answer: The treatise says in verse:
'Relying precisely on these three natures,
Those three naturelessnesses are established.
Therefore the Buddha, with esoteric intent, taught
That all phenomena are without nature.

The first is the naturelessness of characteristics;
The next is the naturelessness of spontaneous arising;
The last is due to being far removed from the previously
Clung-to natures of self and phenomena.

This ultimate truth of all phenomena
Is also none other than tathatā,
Because it is constantly as its nature is.
This is the real nature of consciousness-only.'

That is to say, relying upon the three natures previously taught, those three kinds of naturelessness subsequently taught are established—namely, the naturelessness of characteristics, of arising, and of ultimate truth. Therefore, the Buddha with esoteric intent stated that all phenomena are without intrinsic nature; it is not that natures are entirely non-existent. Speaking with 'esoteric intent' reveals that this is not the definitive meaning. That is, although the substance of the latter two natures is not non-existent but exists, fools superimpose onto them, falsely clinging that there truly exist intrinsic natures of self and phenomena. This is called the 'parikalpita' [nature]. In order to eliminate this clinging, the Buddha, the World-Honoured One, collectively spoke of naturelessness with regard to both existence and non-existence.

How, relying on this, are those three established? Relying on this first, parikalpita [nature], the naturelessness of characteristics is established, because its substance and nature are completely non-existent, like sky-flowers. Next, relying on the paratantra [nature], the naturelessness of arising is established; this is like an illusion, arising dependent on multiple conditions; because it is like the falsely clung-to spontaneous nature, it is provisionally said to lack nature, not that its nature is entirely non-existent. Relying on the last, pariniṣpanna [nature], the naturelessness of ultimate truth is established; that is, the ultimate truth itself, because it is far removed from the previously parikalpita-clung natures of self and phenomena, is provisionally said to lack nature, not that its nature is entirely non-existent. It is like the great sky: although it pervades all colors and forms, it is revealed by the absence of intrinsic nature in all colors and forms.

So it continues, up to [the point where it says that] the statement of naturelessness in the sūtras is not of the ultimate definitive meaning. Those of wisdom should not, relying upon it, totally repudiate all phenomena as lacking any intrinsic nature whatsoever. A verse in the Saṃdhinirmocanasūtra states:
'The naturelessnesses of characteristics, arising, and ultimate truth—
Such have I entirely revealed.
If one does not know this esoteric intent of the Buddha,
One corrupts the correct path and cannot proceed.'

'Characteristics' refers to parikalpita; 'arising' refers to paratantra; 'ultimate truth' refers to pariniṣpanna. 'Without intrinsic nature' means that upon these three natures, none possess the intrinsic nature of the falsely clung-to self and phenomena, parikalpita and spontaneous [arising]. If a person does not know the Buddha's esoteric intent and, when three naturelessnesses are spoken of upon the three natures to destroy the self-grasping of non-Buddhists and the Hīnayāna, proceeds to repudiate bodhi, nirvāṇa, paratantra, and pariniṣpanna as all non-existent, then this person corrupts the correct path and cannot reach [the goal]. This statement of the three natures and three naturelessnesses does not mean that the substances of paratantra and pariniṣpanna are also non-existent; it merely means they lack the parikalpita falsely clung-to self and phenomena, and hence are called 'naturelessness.'

Therefore, the three natures are without bounds; following any one of them, all are completely gathered. Truth and delusion interpenetrate; nature and characteristics are unimpeded. The Tathāgata's teachings of an entire lifetime, with their sands-of-the-Ganges doctrinal gates and esoteric intent, are completely within the gate of the three natures. Truth and convention, root and branch, are all gathered at once, thereby revealing the correct principle of consciousness-only without any divergent track. Because the paratantra nature is the substance of consciousness-only: giving rise to discrimination from paratantra is precisely parikalpita; awakening to reality from paratantra is precisely pariniṣpanna. Due to discrimination, one portion becomes saṃsāra; due to reality, one portion becomes nirvāṇa. Understanding discrimination as empty of nature, saṃsāra becomes nirvāṇa; being deluded about the real nature as existent, nirvāṇa becomes saṃsāra.

All of this is one single phenomenon according with sentiment, manifesting meaning to become three. Three is not three, yet the one principle is perfect; one is not one, yet the three natures are complete. Rolling up and unfolding are not lost; hidden and manifest are ever as they are. Neither one nor three, nature and characteristics are obliterated in the ground of reality; yet three and yet one, progressive practices shine in the sky of meaning. In summing up that to which all returns, nothing precedes this purport.