https://en.wikipedia.org/wiki/Trisvabh%C4%81va
Trisvabhāva (Sanskrit; Chinese: 三性 or 三自性) or the three natures, is one of the key doctrines of the Yogācāra school of Buddhism. The concept of the three natures describes the three qualities that all phenomena possess, and can be found in several Mahayana sutras, such as Samdhinirmocana Sūtra.[1] The three natures are: Parikalpitā-svabhāva (the imaginary nature of things), Paratantra-svabhāva (the dependent nature of things) and Pariṇiṣpanna-svabhāva (the consummate or perfected nature of things).
Meaning and interpretations
Parikalpitā (Sanskrit; Traditional Chinese: 遍計所執性): the "impure" or "imaginary" nature refers to the falsely perceived nature of objects as entities that exists separate from the consciousness that perceives them. Note that in the Yogācāra analysis, objects do not exist separately from the perceiving subject, they come into existence in dependence upon consciousness, which in turn are produced from seeds that reside in the eighth consciousness, or Alayavijnana. However, due to ignorance, subject and object are imagined to be separate from each other.[1]
Paratantra (Sanskrit; Traditional Chinese: 依他起性): the dependent nature of things refers to the conventional truth that all objects and subjects rely on causes and conditions for their existence (dependent origination). In other words, no impermanent phenomenon can produce itself.
Pariṇiṣpanna (Sanskrit; Traditional Chinese: 圓成實性): the consummate nature refers to the nonduality between the consciousnesses and their objects. Specifically, it refers to an absence of an object that is separate from the consciousness that perceives it. It can be understood as the perfected character of reality.[2]
… central to Yogacara thought is that of the ‘Three Natures’.17 The teaching of the Three Natures is for the Samdhinirmocana Sutra (解深密經）the final correct doctrine, requiring no interpretation or adaptation, the antidote to a nihilistic interpretation of emptiness. (Paul Williams, 2e, 2016, p. 89)
It seems that ontologically the most important of the Three Natures is the dependent nature in its various guises. Were there to be no dependent nature there could likewise be no liberation, for without a flow of perceptions there would be nothing at all.20 According to the MahAyAnasaTgraha, if there were no dependent nature then there would be no perfected nature (2: 25; Asaóga 1938). Elsewhere it is explained (not, perhaps, with total precision) that the dependent nature is conceptualized nature in one part, and perfected nature in another. The first part is satsara, the second nirvaua (2: 28; Asaóga 1938).
What is meant here is that the dependent nature, the flow of perceptions or experiences, as basis for erroneous construction (the conceptualized nature), is the basis for satsara. As basis for realizing the true nature of things it is the basis for nirvaua. In everyday life we deluded people do as a matter of fact hypostatize our experiences, which in reality are all there is, and construct them into enduring objects and enduring selves. This is satsara, the round of rebirth, frustration, and suffering. It is based on a fundamentally wrong under- standing of what is really there. Through realizing this in meditation, coming to understand that objects and the Self are just a flow of experiences with no enduring elements set in opposition to each other (no duality), we attain enlightenment. This very same flow of experiences can be a basis for suffering in the unenlightened person, but also a basis for liberation in the saint.
It becomes possible, therefore, to talk of two types of dependent nature. The tainted dependent nature is those phenomena, those perceptions, which are then projected, as it were, into supposed ‘really existing’ subjects and objects. Pure depend- ent nature is the post-meditational experience of the saint who has seen in his meditation the way things really are. It is a flow of purified perceptions, perceptions without the ignorance of construction into enduring entities.21 (ibid, p. 92)
讓經驗穿過我們，再看我們能夠，剩下什麼殘骸，
讓純粹的經驗穿過我們，再看我們能夠，剩下什麼純粹的殘骸，
意思是說，惟其經驗純粹，所以殘骸純粹，
