翻譯名義集 5.55

5.55

【馱摩】秦言法性。《大品》馱字門，入諸法性不可得故。論曰：「即知一切法中法性不可得。」唯識論明三性：一、遍計所執性，六七二識，遍於染淨一切法上，計實我法，名遍計所執，如繩上蛇。頌曰：由彼彼遍計，遍計種種物。此遍計所執，自性無所有。二、依他起自性，染淨諸法，依他眾緣而得生起，故云依他，如麻上繩。頌云：依他起自性，分別緣所生。諸心心所依他起故，亦如幻事非真實有。為遣執心心所外實有境故，說唯有識。若執唯識真實有者，亦是法執。三、圓成實性，唯一真空圓滿成實，唯麻獨存。唯識頌云：圓成實於彼，常遠離前性。證真云：「言於彼者，即於彼依他法上，遠離遍計所執，便名圓成實性。」古師總釋云：「圓成是真，遍計是妄；依他淨分同真，染分同妄。」頌曰：白日見繩繩是麻，夜間見繩繩是蛇。麻上生繩猶是妄，那堪繩上更生蛇！性宗釋圓成云：本覺真心始覺顯現，圓滿成實真實常住。三法皆具空有，初則情有理無；次則相有性無；三則情無理有，相無性有。南岳云：「心體平等，名真實性。心體為染淨所熏，依隨染淨二法，名依他性。所現虛相果報，名分別性。」《唯識》云：「即依此三性，說彼三無性。初則相無性，次無自然性，後由遠離前，所執法我性。故佛密意說：一切法無性。」又云：「若時於所緣，智都無所得。能所一如，無有二相。爾時住唯識，離二取相故。」《華嚴》唱馱字時，名觀察揀擇一切法聚。疏云：「即能持界性。」

[Dhātu or Dharmadhātu] In Qin it means "dharmatā". In the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, as for the dhā-syllable gate, it is because one enters into the ungraspability of the dharmatā of all phenomena. The Śāstra says: "One immediately knows that within all phenomena, dharmatā is ungraspable." The Vijñaptimātratāsiddhi explains the three natures: First, the imagined nature (parikalpita-svabhāva): the sixth and seventh consciousnesses universally conceptualize an actual self and actual phenomena upon all defiled and pure phenomena; this is called "the imagined nature", like a snake on a rope. A verse says: "Due to this and that imagination, various kinds of things are imagined. What is imagined in this way has no own-nature whatsoever." Second, the other-dependent nature (paratantra-svabhāva): defiled and pure phenomena arise dependent on other multiple conditions, hence it is called "other-dependent", like a rope upon hemp. A verse says: "The other-dependent nature arises from conceptualizing conditions." Because all minds and mental factors are other-dependently arisen, they are also like illusory things and do not truly exist. In order to dispel the attachment that truly existent external objects exist outside of the mind and mental factors, it is taught that there is only consciousness. If one clings to vijñaptimātra as truly existent, that is also an attachment to phenomena. Third, the fully perfected nature (pariniṣpanna-svabhāva): the single true emptiness is complete and fully perfected, with only the hemp existing alone. A verse of the Triṃśikā says: "The fully perfected nature is forever distanced from the preceding nature within it." Zhengzhen says: "The words 'within it' mean that upon that other-dependent phenomena, being distanced from the imagined nature is then called the fully perfected nature." Ancient masters collectively explained: "The fully perfected is the real, the imagined is the false; the pure aspect of the other-dependent is the same as the real, and its defiled aspect is the same as the false." A verse says: "In the bright day one sees a rope, the rope is hemp; at night one sees a rope, the rope is a snake. The rope arising upon hemp is still false; how can one bear the rope further giving rise to a snake!" The Nature School (Xingzong) explains the fully perfected, saying: "The true mind of original enlightenment is manifested by initial enlightenment, being complete, perfected, real, and eternally abiding." All three dharmas possess emptiness and existence: the first is conceptually existent but rationally non-existent; the second is phenomenal existent but essentially non-existent; the third is conceptually non-existent but rationally existent, phenomenal non-existent but essentially existent. Nanyue said: "The equality of the mind-essence is called the true nature. The mind-essence being perfumed by the defiled and pure, following along with the two dharmas of defilement and purity, is called the other-dependent nature. The false marks of karmic retribution that manifest are called the conceptualized nature." The Vijñaptimātratā says: "It is precisely relying on these three natures that those three nature-less-nesses are taught. First is the naturelessness of characteristics; next is the naturelessness of self-origination; the last is due to being distanced from the previously grasped nature of phenomena and self. Therefore the Buddha taught with esoteric intent: all dharmas lack nature." It also says: "When wisdom completely has nothing to apprehend regarding the cognitive object, the grasping and the grasped are as one, without the two characteristics. At that time one abides in consciousness-only, because one is distanced from the characteristics of the two graspings." In the Avataṃsaka Sūtra, when intoning the syllable dhā, it is called observing and selecting all aggregates of phenomena. The Commentary says: "Namely, the nature of upholding the realm [dhātu]."