解深密經卷第二
Volume 2 of the Sutra of the Profound Secrets
大唐三藏法師玄奘奉 詔譯
Translator: Xuanzang, Tripitaka Master of the Great Tang, by Imperial Decree
一切法相品第四
Chapter 4: The Marks of All Things
爾時，德本菩薩摩訶薩白佛言：「世尊！如世尊說：『於諸法相善巧菩薩。』於諸法相善巧菩薩者，齊何名為於諸法相善巧菩薩？如來齊何施設彼，為於諸法相善巧菩薩？」說是語已。
At that time, the Great Bodhisattva Deben said to the Buddha, "World-Honored One! As the World-Honored One has said, 'A bodhisattva who is skilled in the characteristics of all phenomena.' What does it mean to be called a bodhisattva skilled in the characteristics of all phenomena? How does the Tathagata define and establish such a one as a bodhisattva skilled in the characteristics of all phenomena?" After saying these words,
爾時，世尊告德本菩薩曰：「善哉！德本！汝今乃能請問如來如是深義；汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等；為令獲得義利安樂故，發斯問。汝應諦聽，吾當為汝說諸法相。
At that time, the World-Honored One said to the Bodhisattva Deben, "Excellent, Deben! You have now asked the Tathagata about such profound meaning; you do so now to benefit and bring happiness to countless beings, out of compassion for the world, including gods, humans, and asuras; and to help them attain meaningful benefits and happiness, you have raised this question. You should listen attentively, and I will explain to you the characteristics of all phenomena."
「謂諸法相略有三種，何等為三？一者、遍計所執相；二者、依他起相；三者、圓成實相。云何諸法遍計所執相？謂一切法名假安立自性差別，乃至為令隨起言說。云何諸法依他起相？謂一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊。云何諸法圓成實相？謂一切法平等真如。於此真如，諸菩薩眾勇猛精進為因緣故，如理作意，無倒思惟為因緣故，乃能通達。於此通達，漸漸修集，乃至無上正等菩提方證圓滿。
The characteristics of all phenomena can be broadly grouped into three types. What are these three? The first is the characteristic of imagined conceptualization; the second is the characteristic of dependent origination; the third is the characteristic of fully realized reality.
What is the characteristic of imagined conceptualization in all phenomena? It refers to the way all things are designated by names and concepts, assigned various natures and distinctions, all for the purpose of facilitating spoken expression.
What is the characteristic of dependent origination in all phenomena? It refers to the nature of all things as arising from causes and conditions. That is, when this exists, that comes to be; when this arises, that arises. This means ignorance conditions volitional actions, and so on, leading to the accumulation of this great mass of suffering.
What is the characteristic of fully realized reality in all phenomena? It refers to the ultimate truth that is equally present in all things. It is through the courageous and diligent effort of bodhisattvas, through applying proper attention and engaging in correct contemplation without distortion, that they are able to penetrate this truth. Having penetrated it, they gradually cultivate and perfect their practice, until at last they attain supreme enlightenment and fully realize this ultimate state.
「善男子！如眩瞖人眼中所有眩瞖過患，遍計所執相當知亦爾。如眩瞖人眩瞖眾相：或髮毛、輪、蜂蠅、巨勝，或復青、黃、赤、白等相差別現前；依他起相當知亦爾。如淨眼人遠離眼中眩瞖過患，即此淨眼本性所行無亂境界；圓成實相當知亦爾。
"Good man! Just as a person suffering from blurred vision sees various disturbances in their eyes, you should understand that the imagined nature is likewise. Just as a person with blurred vision perceives numerous appearances—such as strands of hair, wheels, bees, flies, mustard seeds, or colors of blue, yellow, red, and white—arising before them, you should understand that the dependent nature is likewise. Just as a person with clear eyes, free from the disturbances of blurred vision, experiences the undisturbed world that the pure eye naturally perceives, you should understand that the perfect nature is likewise.
「善男子！譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青、末尼寶像；由邪執取帝青、大青、末尼寶故，惑亂有情。若與赤染色合，則似琥珀末尼寶像；由邪執取琥珀末尼寶故，惑亂有情。若與綠染色合，則似末羅羯多末尼寶像；由邪執取末羅羯多末尼寶故，惑亂有情。若與黃染色合，則似金像；由邪執取真金像故，惑亂有情。
Good man, imagine a pure crystal gem. When it is combined with a blue dye, it appears like a blue sapphire or a precious azure jewel. Because people mistakenly cling to it as a real blue sapphire or azure jewel, they are deluded and confused. When it is combined with a red dye, it appears like a ruby gem. Because people mistakenly cling to it as a real ruby gem, they are deluded and confused. When it is combined with a green dye, it appears like an emerald gem. Because people mistakenly cling to it as a real emerald gem, they are deluded and confused. When it is combined with a yellow dye, it appears like gold. Because people mistakenly cling to it as real gold, they are deluded and confused.
「如是，德本！如彼清淨頗胝迦上，所有染色相應；依他起相上，遍計所執相言說習氣，當知亦爾。如彼清淨頗胝迦上，所有帝青、大青、琥珀、末羅羯多、金等邪執；依他起相上遍計所執相執，當知亦爾。如彼清淨頗胝迦寶；依他起相，當知亦爾。如彼清淨頗胝迦上，所有帝青、大青、琥珀、末羅羯多、真金等相，於常常時，於恒恒時，無有真實、無自性性，即依他起相上，由遍計所執相，於常常時、於恒恒時，無有真實、無自性性；圓成實相，當知亦爾。
"Thus, O Virtuous One! Just as the pure crystal reflects all colors that are applied to it, know that the habitual tendencies of conceptualization, which are the imputed nature, likewise appear on the dependent nature. Just as one might mistakenly perceive the pure crystal as sapphire, lapis lazuli, amber, emerald, or gold, know that the grasping at the imputed nature on the dependent nature is likewise a mistaken perception. The dependent nature itself is like the pure crystal. And just as the appearances of sapphire, lapis lazuli, amber, emerald, and real gold on the pure crystal are, at all times, without true reality and without inherent existence—in the same way, the imputed nature on the dependent nature is, at all times, without true reality and without inherent existence. Know that the perfected nature is likewise."
「復次，德本！相名相應以為緣故，遍計所執相而可了知；依他起相上，遍計所執相執以為緣故，依他起相而可了知；依他起相上，遍計所執相無執以為緣故，圓成實相而可了知。
Further, O Virtuous Root! When names and forms are linked together, the nature of conceptual elaboration can be understood. Based on the dependent nature, when grasping at conceptual elaboration occurs, the dependent nature can be understood. And when, upon the dependent nature, there is no grasping at conceptual elaboration, the perfect reality can be understood.
「善男子！若諸菩薩能於諸法依他起相上，如實了知遍計所執相，即能如實了知一切無相之法；若諸菩薩如實了知依他起相，即能如實了知一切雜染相法；若諸菩薩如實了知圓成實相，即能如實了知一切清淨相法。
Good man! If Bodhisattvas can truly understand the nature of imagined projections as they appear within dependent phenomena, they will then truly understand all things as being without inherent marks. If Bodhisattvas truly understand the nature of dependent phenomena, they will then truly understand all characteristics of defiled existence. If Bodhisattvas truly understand the nature of perfect realization, they will then truly understand all characteristics of pure existence.
「善男子！若諸菩薩能於依他起相上，如實了知無相之法，即能斷滅雜染相法；若能斷滅雜染相法，即能證得清淨相法。
"Good man! If Bodhisattvas can truly understand the nature of no-form upon the dependent nature, they can eliminate the defiled characteristics. If they can eliminate the defiled characteristics, they can attain the pure characteristics.
「如是，德本！由諸菩薩如實了知遍計所執相、依他起相、圓成實相故；如實了知諸無相法、雜染相法、清淨相法；如實了知無相法故，斷滅一切雜染相法，斷滅一切染相法故，證得一切清淨相法。齊此名為於諸法相善巧菩薩；如來齊此施設彼為於諸法相善巧菩薩。」
"Thus, O Root of Virtue! Because bodhisattvas truly understand the imagined nature, the dependent nature, and the perfected nature; because they truly understand all signless dharmas, defiled dharmas, and pure dharmas; because they truly understand signless dharmas, they cut off all defiled dharmas; and because they cut off all defiled dharmas, they realize all pure dharmas. Up to this point, they are called bodhisattvas skilled in the characteristics of dharmas; and the Tathāgata, up to this point, designates them as bodhisattvas skilled in the characteristics of dharmas."
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World-Honored One, wishing to reiterate this meaning, spoke these verses:
「若不了知無相法，雜染相法不能斷；
不斷雜染相法故，壞證微妙淨相法。
不觀諸行眾過失，放逸過失害眾生；
懈怠住法動法中，無有失壞可憐愍。」
"If one does not understand the truth of signlessness, They cannot cut off the defiled signs; Without cutting off these defiled signs, They fail to realize the subtle, pure signs.
Not seeing the faults within all conditioned things, They fall into negligence, harming sentient beings; Lazy in abiding and practicing, They suffer ruin—worthy of compassion."