解深密經無自性相品第五
Chapter 5: The Characteristic of Non-Inherent Existence
爾時，勝義生菩薩摩訶薩白佛言：「世尊！我曾獨在靜處，心生如是尋思：『世尊以無量門曾說：「諸蘊所有自相，生相、滅相，永斷、遍知。」如說諸蘊，諸處、緣起、諸食亦爾。以無量門曾說：「諸諦所有自相，遍知、永斷、作證、修習。」以無量門曾說：「諸界所有自相、種種界性、非一界性、永斷、遍知。」以無量門曾說：「念住所有自相、能治、所治、及以修習，未生令生、生已堅住，不忘、倍修、增長、廣大。」如說念住、正斷、神足、根、力、覺支，亦復如是。以無量門曾說：「八支聖道所有自相、能治、所治、及以修習，未生令生、生已堅住，不忘、倍修、增長、廣大。」』世尊復說：『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。』未審世尊依何密意作如是說：『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。』我今請問如來斯義，惟願如來哀愍解釋，說一切法皆無自性、無生、無滅、本來寂靜、自性涅槃所有密意。」
At that time, the Bodhisattva Mahāsattva Paramārthasamudgata said to the Buddha: "World-Honored One! Once, while dwelling alone in a quiet place, I pondered thus: 'The World-Honored One has, through countless approaches, taught that all aggregates possess their own characteristics—arising characteristics, ceasing characteristics, their permanent abandonment, and thorough understanding.' So too with the aggregates, the sense bases, dependent origination, and the four kinds of nourishment. Through countless approaches, He has taught that all truths possess their own characteristics—thorough understanding, permanent abandonment, direct realization, and cultivation. Through countless approaches, He has taught that all elements possess their own characteristics—the various types of elements, the non-unified nature of elements, their permanent abandonment, and thorough understanding. Through countless approaches, He has taught that all foundations of mindfulness possess their own characteristics—their antidotes, what they counteract, and their cultivation—so that what has not arisen may arise, what has arisen may remain firmly established, not be forgotten, be further cultivated, increased, and expanded. Likewise with the right efforts, the bases of spiritual power, the faculties, the powers, the factors of enlightenment, and so forth. Through countless approaches, He has taught that the Noble Eightfold Path possesses its own characteristics—its antidotes, what it counteracts, and its cultivation—so that what has not arisen may arise, what has arisen may remain firmly established, not be forgotten, be further cultivated, increased, and expanded.'
The World-Honored One has also said: 'All phenomena are devoid of intrinsic nature, unborn, unceasing, originally quiescent, and naturally nirvāṇic.' I am uncertain as to what intention the World-Honored One relied upon in making such a statement: 'All phenomena are devoid of intrinsic nature, unborn, unceasing, originally quiescent, and naturally nirvāṇic.' I now ask the Thus-Gone One about this matter. I only wish that the Thus-Gone One, out of compassion, would explain and reveal the precise intention behind the statement that all phenomena are devoid of intrinsic nature, unborn, unceasing, originally quiescent, and naturally nirvāṇic."
爾時，世尊告勝義生菩薩曰：「善哉，善哉！勝義生！汝所尋思，甚為如理。善哉，善哉！善男子！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，吾當為汝解釋所說『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃所有密意。』
At that time, the World-Honored One said to the Bodhisattva Paramārtha-samudgata: "Excellent, excellent, Paramārtha-samudgata! The thoughts you have contemplated are truly in accord with reason. Excellent, excellent, good man! You have now been able to ask the Tathāgata about such profound matters. For the sake of benefiting and bringing happiness to countless beings, out of compassion for the world, including gods, humans, and asuras, and to enable them to attain benefit and bliss, you have raised this question. You should listen carefully, and I will explain to you the hidden intention behind the statement that 'all phenomena are without intrinsic nature, without birth, without cessation, originally quiescent, and naturally nirvāṇic.'"
「勝義生！當知我依三種無自性性密意，說言一切諸法皆無自性，所謂相無自性性、生無自性性、勝義無自性性。
Supreme Meaning Birth! Know that by relying on the hidden intention of the three types of absence of self-nature, I declare that all phenomena are without self-nature—namely, the absence of self-nature in characteristics, the absence of self-nature in arising, and the absence of self-nature in ultimate truth.
「善男子！云何諸法相無自性性？謂諸法遍計所執相。何以故？此由假名安立為相，非由自相安立為相，是故說名相無自性性。
Good man! What is the lack of intrinsic nature in the characteristics of all things? It refers to the imagined nature that is superimposed upon all things. Why? Because these characteristics are established through conceptual labels and names, not through their own inherent characteristics. Therefore, it is called the lack of intrinsic nature in the characteristics.
「云何諸法生無自性性？謂諸法依他起相。何以故？此由依他緣力故有，非自然有，是故說名生無自性性。
What is the inherent lack of self-nature in dependent arising? It refers to the aspect of all phenomena as dependent on other conditions. Why? Because these phenomena exist through the force of other conditions, not by their own inherent existence. Therefore, it is said that they are devoid of self-nature in their arising.
「云何諸法勝義無自性性？謂諸法由生無自性性故，說名無自性性；即緣生法，亦名勝義無自性性。何以故？於諸法中，若是清淨所緣境界，我顯示彼以為勝義無自性性，依他起相非是清淨所緣境界，是故亦說名為勝義無自性性。復有諸法圓成實相，亦名勝義無自性性。何以故？一切諸法法無我性名為勝義，亦得名為無自性性，是一切法勝義諦故，無自性性之所顯故。由此因緣，名為勝義無自性性。
What is the ultimate nature of all things being without intrinsic self-nature? It means that because all things arise from dependent origination, they are said to be without intrinsic self-nature. This very nature of dependent origination is also called the ultimate absence of intrinsic self-nature. Why? Among all things, whatever serves as a pure object of contemplation, I reveal that as the ultimate absence of intrinsic self-nature. The appearance of dependent origination is not a pure object of contemplation, so it is also called the ultimate absence of intrinsic self-nature. Furthermore, the perfectly accomplished reality of all things is also called the ultimate absence of intrinsic self-nature. Why? The truth that all things are devoid of a self is called the ultimate, and it is also called the absence of intrinsic self-nature. It is the ultimate truth of all things, and it is revealed through this absence of intrinsic self-nature. For this reason, it is called the ultimate absence of intrinsic self-nature.
「善男子！譬如空花，相無自性性，當知亦爾。譬如幻像，生無自性性，當知亦爾；一分勝義無自性性，當知亦爾。譬如虛空，惟是眾色無性所顯，遍一切處；一分勝義無自性性，當知亦爾，法無我性之所顯故，遍一切故。
"Good man! Consider flowers in the sky—they have no true nature of their own. Know that this is also the case here. Consider illusions and images—they arise without any inherent self-nature. Know that this too is the case. A portion of the ultimate truth is likewise without self-nature. Consider space itself—it is only revealed through the absence of material forms, and it pervades all places. Know that a portion of the ultimate truth is likewise without self-nature, for it is revealed through the nature of no-self in all phenomena, and it, too, pervades everything."
「善男子！我依如是三種無自性性，密意說言：『一切諸法皆無自性。』
"Good man! It is based on these three aspects of non-inherent existence that I have taught, with implicit intention: 'All phenomena are devoid of inherent nature.'
「勝義生！當知，我依相無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』何以故？若法自相都無所有，則無有生；若無有生，則無有滅；若無生無滅，則本來寂靜；若本來寂靜，則自性涅槃。於中都無少分所有更可令其般涅槃故。是故我依相無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
Bhagavan, understand this: When I spoke the hidden intention that "all phenomena are neither born nor cease, are inherently tranquil, and are naturally liberated," I was referring to the characteristic of absence of intrinsic nature. Why? Because if a phenomenon's own defining characteristic is completely nonexistent, then it cannot be born; if it cannot be born, it cannot cease; if it neither arises nor ceases, it is inherently tranquil; if it is inherently tranquil, it is naturally liberated. Within this, there is not even a trace of anything that could be made to enter liberation. Therefore, it is in reference to the characteristic of absence of intrinsic nature that I spoke the hidden intention: "all phenomena are neither born nor cease, are inherently tranquil, and are naturally liberated."
「善男子！我亦依法無我性所顯勝義無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』何以故？法無我性所顯勝義無自性性，於常常時、於恒恒時，諸法法性、安住、無為。一切雜染不相應故，於常常時、於恒恒時，諸法法性安住故無為，由無為故無生無滅；一切雜染不相應故，本來寂靜、自性涅槃。是故我依法無我性所顯勝義無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
Good man! I also, based on the ultimate nature devoid of self-nature revealed by the principle of no-self in phenomena, have expressed this hidden meaning: "All phenomena are unborn, unceasing, originally at peace, and naturally in nirvana." Why? Because the ultimate nature devoid of self-nature, revealed by the principle of no-self in phenomena, always and forever abides as the true nature of phenomena, unmade and unconditioned. Since it is untouched by all defilements, the true nature of phenomena always and forever abides as unmade and unconditioned. Being unmade and unconditioned, it is unborn and unceasing. Being untouched by all defilements, it is originally at peace and naturally in nirvana. Therefore, I, based on the ultimate nature devoid of self-nature revealed by the principle of no-self in phenomena, have expressed this hidden meaning: "All phenomena are unborn, unceasing, originally at peace, and naturally in nirvana."
「復次，勝義生！非由有情界中諸有情類，別觀遍計所執自性為自性故，亦非由彼別觀依他起自性及圓成實自性為自性故，我立三種無自性性；然由有情於依他起自性及圓成實自性上，增益遍計所執自性故，我立三種無自性性。
"Furthermore, Supreme Meaning Birth! It is not because sentient beings in the realm of sentient beings individually perceive the imagined nature as their own nature, nor because they individually perceive the dependent nature and the perfected nature as their own nature, that I establish the three types of absence of self-nature. Rather, it is because sentient beings, upon the dependent nature and the perfected nature, superimpose and cling to the imagined nature as their own nature, that I establish the three types of absence of self-nature."
「由遍計所執自性相故，彼諸有情於依他起自性及圓成實自性中，隨起言說。如如隨起言說如是如是，由言說熏習心故、由言說隨覺故、由言說隨眠故，於依他起自性及圓成實自性中，執著遍計所執自性相。
Because of the nature of the conceptually constructed reality, sentient beings give rise to verbal expressions based on the dependent nature and the perfected nature. As they engage in such verbal expressions, through the habitual imprinting of language on the mind, through the awakening of perception by language, and through the latent tendencies of language, they become attached to the conceptually constructed nature within the dependent and perfected natures.
「如如執著如是如是，於依他起自性及圓成實自性上，執著遍計所執自性；由是因緣，生當來世依他起自性；由此因緣，或為煩惱雜染所染、或為業雜染所染、或為生雜染所染，於生死中長時馳騁、長時流轉，無有休息，或在那落迦、或在傍生、或在餓鬼、或在天上、或在阿素洛、或在人中，受諸苦惱。
"Just as they cling to things in this way, so do they grasp at the imagined nature upon the dependent and perfectly accomplished natures. Because of this, they give rise to the dependent nature in future lives. Through this cause, they become stained—whether by the defilements of afflictions, by the defilements of actions, or by the defilements of birth. Thus, they race and wander through the cycle of existence for a long time, without rest, experiencing suffering in the hells, among animals, among hungry ghosts, in the heavens, among the titans, or among humans."
「復次，勝義生！若諸有情從本已來，未種善根，未清淨障，未成熟相續，未多修勝解，未能積集福德、智慧二種資糧。我為彼故，依生無自性性宣說諸法。彼聞是已，能於一切緣生行中，隨分解了無常、無恒，是不安隱變壞法已，於一切行，心生怖畏，深起厭患；心生怖畏，深厭患已，遮止諸惡，於諸惡法能不造作，於諸善法能勤修習。習善因故，未種善根能種善根，未清淨障能令清淨，未熟相續能令成熟。由此因緣，多修勝解，亦多積集福德、智慧二種資糧。
Furthermore, Paramārthasamudgama! For those sentient beings who, from the very beginning, have not planted roots of goodness, have not purified their hindrances, have not matured their mind-streams, have not yet developed profound insight, and have not accumulated the two types of merit—merit and wisdom—for their sake, I teach the doctrine based on the principle of intrinsic non-nature within conditioned existence. Upon hearing this, they come to understand, to some extent, that all conditioned phenomena are impermanent, not lasting, and are subject to change and instability. This understanding gives rise to fear and a deep sense of renunciation toward all conditioned things. With this fear and deep renunciation, they refrain from evil deeds and do not engage in unwholesome actions, while diligently practicing wholesome ones. Through the causes of wholesome practice, those who had not planted roots of goodness come to plant them; those who had not purified their hindrances achieve purification; and those whose mind-streams were not mature become mature. Through this, they develop profound insight and accumulate both merit and wisdom.
「彼雖如是種諸善根，乃至積集福德、智慧二種資糧；然於生無自性性中，未能如實了知相無自性性及二種勝義無自性性。於一切行未能正厭、未正離欲，未正解脫，未遍解脫煩惱雜染、未遍解脫諸業雜染、未遍解脫諸生雜染。如來為彼更說法要，謂相無自性性及勝義無自性性。為欲令其於一切行能正厭故、正離欲故、正解脫故，超過一切煩惱雜染故、超過一切業雜染故、超過一切生雜染故。
Even though such a person has planted various roots of goodness and accumulated the two kinds of spiritual resources—merit and wisdom—they still fail to truly understand, within the conditioned nature of arising, the unconditioned nature of characteristics and the two kinds of unconditioned ultimate reality. They have not yet properly turned away from all conditioned phenomena, not yet properly freed from desire, not yet properly liberated, not yet fully freed from the defilements of afflictions, not yet fully freed from the defilements of karmic actions, and not yet fully freed from the defilements of rebirth. For their sake, the Tathāgata further teaches the essential Dharma, namely the unconditioned nature of characteristics and the unconditioned ultimate reality, so that they may properly turn away from all conditioned phenomena, properly free themselves from desire, properly attain liberation, and go beyond all defilements of afflictions, all defilements of karmic actions, and all defilements of rebirth.
「彼聞如是所說法已，於生無自性性中，能正信解相無自性性及勝義無自性性，簡擇思惟，如實通達；於依他起自性中，能不執著遍計所執自性相。由言說不熏習智故、由言說不隨覺智故、由言說離隨眠智故，能滅依他起相；於現法中智力所持，能永斷滅當來世因。由此因緣，於一切行能正厭患、能正離欲、能正解脫，能遍解脫煩惱、業、生三種雜染。
Having heard this teaching, they are able to correctly understand and believe in the absence of intrinsic nature within arising, the absence of intrinsic nature in characteristics, and the absence of intrinsic nature in ultimate truth. They discern, contemplate, and truly comprehend these. Within the nature that arises dependent on other conditions, they do not cling to the characteristics of what is merely imputed by conceptualization. Through wisdom that is not habituated by verbal expression, wisdom that does not follow along with verbal expression, and wisdom that is free from the latent tendencies of verbal expression, they are able to dissolve the nature that arises dependent on other conditions. In the present life, sustained by the power of this wisdom, they can permanently cut off the causes of future existence. Due to this, they can truly turn away from all conditioned phenomena, truly free themselves from desire, truly attain liberation, and fully liberate themselves from the three kinds of defilement: afflictions, actions, and birth.
「復次，勝義生！諸聲聞乘種性有情，亦由此道此行迹故，證得無上安隱涅槃。諸獨覺乘種性有情、諸如來乘種性有情，亦由此道此行迹故，證得無上安隱涅槃。一切聲聞、獨覺、菩薩，皆共此一妙清淨道，皆同此一究竟清淨，更無第二。我依此故，密意說言：『唯有一乘。』非於一切有情界中，無有種種有情種性，或鈍根性、或中根性、或利根性有情差別。
Furthermore, Supreme Meaning! Beings with the nature of the Hearer Vehicle, through this path and this practice, attain the supreme peaceful Nirvana. Beings with the nature of the Solitary Realizer Vehicle, and beings with the nature of the Thus-Gone One's Vehicle, likewise through this path and this practice, attain the supreme peaceful Nirvana. All Hearers, Solitary Realizers, and Bodhisattvas share this one excellent pure path, and share this one ultimate purity; there is no second. Based on this, I have said with hidden intent: "There is only the One Vehicle." It is not that among all living beings, there are no distinctions in their natures—some with dull faculties, some with moderate faculties, and some with sharp faculties.
「善男子！若一向趣寂聲聞種性補特伽羅，雖蒙諸佛施設種種勇猛加行方便化導，終不能令當坐道場證得阿耨多羅三藐三菩提。何以故？由彼本來唯有下劣種性故、一向慈悲薄弱故、一向怖畏眾苦故。由彼一向慈悲薄弱，是故一向棄背利益諸眾生事；由彼一向怖畏眾苦，是故一向棄背發起諸行所作。我終不說一向棄背利益眾生事者、一向棄背發起諸行所作者，當坐道場，能得阿耨多羅三藐三菩提，是故說彼名為一向趣寂聲聞。若迴向菩提聲聞種性補特伽羅，我亦異門說為菩薩。何以故？彼既解脫煩惱障已，若蒙諸佛等覺悟時，於所知障，其心亦可當得解脫。由彼最初為自利益，修行加行脫煩惱障，是故如來施設彼為聲聞種性。
"Good man! If a person belongs to the type that is solely inclined toward stillness and cessation as a listener (shravaka), even though the Buddhas employ various vigorous and skillful means to guide and transform them, ultimately they cannot be led to sit at the place of enlightenment and attain supreme, perfect awakening. Why? Because such a person is inherently of an inferior disposition, inherently weak in compassion, and inherently fearful of suffering. Being inherently weak in compassion, they consistently turn away from benefiting living beings. Being inherently fearful of suffering, they consistently turn away from undertaking the actions and practices that lead to awakening. I never declare that one who consistently turns away from benefiting living beings and from undertaking the actions and practices of the path will sit at the place of enlightenment and attain supreme, perfect awakening. Therefore, they are called listeners inclined solely toward stillness and cessation. However, if a person of the listener type turns their mind toward awakening, I declare them, in a different way, to be a bodhisattva. Why? Because once they have freed themselves from the hindrance of afflictions, if the Buddhas awaken them, their minds can also be freed from the hindrance to knowledge. Since they initially cultivate the path for their own benefit and thereby free themselves from the hindrance of afflictions, the Tathagata designates them as being of the listener type.
「復次，勝義生！如是於我善說善制法毘奈耶，最極清淨意樂所說善教法中，諸有情類意解種種差別可得。善男子！如來但依如是三種無自性性，由深密意，於所宣說不了義經，以隱密相說諸法要，謂一切法皆無自性、無生、無滅、本來寂靜、自性涅槃。
"Furthermore, Supreme Meaning Born! In this way, within the Dharma and Vinaya that I have taught well and explained well, and within the excellent teachings spoken with the purest intention, various differences in understanding can be found among sentient beings. Good man! The Tathagata, relying only on these three types of non-inherent nature, through his profound and hidden meaning, in the sutras of provisional meaning that he proclaimed, taught the essentials of the Dharma in a concealed manner—namely, that all phenomena are without inherent nature, without birth, without cessation, originally calm, and naturally enlightened."
「於是經中，若諸有情已種上品善根、已清淨諸障、已成熟相續、已多修勝解，已能積集上品福德、智慧資糧，彼若聽聞如是法已，於我甚深密意言說，如實解了，於如是法，深生信解，於如是義，以無倒慧，如實通達。依此通達善修習故，速疾能證最極究竟；亦於我所深生淨信，知是如來、應、正等覺於一切法現正等覺。
"In the sutra, it is said: If sentient beings have already planted superior roots of goodness, purified their obstacles, matured their mind-streams, cultivated profound understanding, and accumulated excellent merits and wisdom, then upon hearing this teaching, they will truly comprehend my profound and secret intent. They will develop deep faith and understanding in this dharma, and with unerring wisdom, they will clearly penetrate its meaning. Through such penetrating practice, they will swiftly attain the ultimate goal. They will also generate pure faith in me, recognizing that the Tathāgata, the Arhat, the Perfectly Enlightened One, has fully awakened to all phenomena."
「若諸有情，已種上品善根、已清淨諸障、已成熟相續、已多修勝解，未能積集上品福德、智慧資糧。其性質直，是質直類，雖無力能思擇廢立，而不安住自見取中。彼若聽聞如是法已，於我甚深祕密言說，雖無力能如實解了，然於此法能生勝解，發清淨信，信此經典，是如來說，是其甚深，顯現甚深，空性相應，難見難悟，不可尋思，非諸尋思所行境界、微細詳審聰明智者之所解了。於此經典所說義中，自輕而住，作如是言：『諸佛菩提為最甚深，諸法法性亦最甚深，唯佛如來能善了達，非是我等所能解了。諸佛如來，為彼種種勝解有情，轉正法教；諸佛如來無邊智見，我等智見猶如牛跡。』於此經典，雖能恭敬，為他宣說，書寫護持，披閱，流布，殷重供養，受誦溫習；然猶未能以其修相發起加行，是故於我甚深密意所說言辭，不能通達。由此因緣，彼諸有情，亦能增長福德、智慧二種資糧，於彼相續未成熟者，亦能成熟。
If beings have already planted superior roots of goodness, purified their obstacles, matured their minds, and cultivated deep understanding, yet have not accumulated an abundance of merits and wisdom—if they are upright by nature, belonging to the straightforward type, and although lacking the capacity to ponder and decide what to adopt or discard, they do not cling to their own views—then, upon hearing this teaching, even though they cannot fully comprehend my profound and secret words, they can develop a deep conviction and pure faith in this scripture, trusting that it was spoken by the Tathāgata, that it is profound, revealing profundity, aligned with emptiness, difficult to see and understand, beyond intellectual speculation, beyond the scope of ordinary thought, and only fathomable by the wise who are subtle, meticulous, and intelligent. In the meaning taught in this scripture, they humble themselves and think: "The Buddha's enlightenment is the most profound, and the nature of all phenomena is also most profound; only the Tathāgata can fully understand it, not beings like us. The Tathāgata turns the wheel of true teaching for beings of various dispositions; the Tathāgata's wisdom and vision are boundless, while ours are like the footprint of an ox." Although they can revere this scripture, teach it to others, transcribe, protect, recite, and circulate it with earnest offerings and diligent recitation, they still cannot initiate practice based on its cultivation. Therefore, they cannot penetrate the words spoken with my profound intent. For this reason, these beings can also increase their two kinds of provisions—merits and wisdom—and those whose minds are not yet mature can also be matured.
「若諸有情，廣說乃至未能積集上品福德、智慧資糧，性非質直，非質直類，雖有力能思擇廢立，而復安住自見取中。彼若聽聞如是法已，於我甚深密意言說不能如實解了。於如是法雖生信解，然於其義隨言執著，謂一切法決定皆無自性，決定不生不滅，決定本來寂靜，決定自性涅槃。由此因緣，於一切法獲得無見及無相見。由得無見無相見故，撥一切相皆是無相，誹撥諸法遍計所執相、依他起相、圓成實相。何以故？由有依他起相及圓成實相故，遍計所執相方可施設；若於依他起相及圓成實相見為無相，彼亦誹撥遍計所執相，是故說彼誹撥三相。雖於我法起於法想，而非義中起於義想；由於我法起法想故，及非義中起義想故，於是法中持為是法，於非義中持為是義。彼雖於法起信解故，福德增長；然於非義起執著故，退失智慧；智慧退故，退失廣大無量善法。
If there are sentient beings who, broadly speaking, have not yet accumulated superior merits and the resources of wisdom, whose nature is not straightforward or aligned with straightforwardness, and who, though capable of deliberating on what to accept or reject, remain entrenched in their own biased views—such beings, upon hearing this teaching, will fail to truly comprehend my profound and secret meaning. Although they may generate faith and understanding toward this teaching, they cling to the words and their literal interpretation, insisting that all phenomena are utterly without intrinsic nature, utterly unarisen and unceasing, utterly naturally quiescent, and utterly naturally liberated. Because of this, they acquire a view of non-existence and a view of non-characteristics regarding all phenomena. From these views, they deny that all characteristics are without characteristics, and they slander the three natures: the fabricated nature, the dependent nature, and the perfected nature. Why? Because it is due to the dependent nature and the perfected nature that the fabricated nature can be designated. If they see the dependent nature and the perfected nature as without characteristics, they also slander the fabricated nature. Therefore, it is said that they slander the three natures. Although they generate the notion of the teaching toward my dharma, they generate the notion of meaning toward what is not the meaning. Because they hold the notion of the teaching toward my dharma and the notion of meaning toward what is not the meaning, they uphold what is not the teaching as the teaching and what is not the meaning as the meaning. Though their merits increase by generating faith and understanding toward the teaching, their wisdom diminishes by clinging to what is not the meaning. With wisdom diminished, they lose the vast and limitless wholesome qualities.
「復有有情，從他聽聞，謂法為法，非義為義，若隨其見，彼即於法起於法想，於非義中起於義想，執法為法、非義為義。由此因緣，當知同彼退失善法。若有有情不隨其見，從彼欻聞一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，便生恐怖，生恐怖已，作如是言：『此非佛語，是魔所說。』作此解已，於是經典，誹謗、毀罵。由此因緣，獲大衰損，觸大業障。由是緣故，我說若有於一切相起無相見，於非義中宣說為義，是起廣大業障方便；由彼陷墜無量眾生，令其獲得大業障故。
There are beings who, having heard from others, take what is not the Dharma to be the Dharma, and what is not the true meaning to be the true meaning. If they follow such views, they will conceive of the Dharma as the Dharma and mistake the non-meaning for the true meaning, clinging to what is not the Dharma as the Dharma and what is not the true meaning as the true meaning. Because of this, you should know that they, like those others, lose their wholesome qualities.
But there are also beings who do not follow such views. When they suddenly hear that all phenomena are without inherent nature, neither arising nor ceasing, originally at peace, and naturally in a state of liberation, they become fearful. Once afraid, they say: "This is not the Buddha's teaching; it is the words of Mara." Having formed this understanding, they slander and revile these scriptures. Because of this, they incur great loss and touch upon great karmic obstacles.
For this reason, I say that anyone who, regarding all signs, holds a view of signlessness, and proclaims what is not the true meaning as the true meaning, is creating the means for vast karmic obstacles. For through this, they cause countless beings to fall into ruin and acquire great karmic obstacles.
「善男子！若諸有情，未種善根、未清淨障、未熟相續、無多勝解，未集福德、智慧資糧。性非質直，非質直類，雖有力能思擇廢立，而常安住自見取中。彼若聽聞如是法已，不能如實解我甚深密意言說，亦於此法不生信解，於是法中起非法想，於是義中起非義想。於是法中執為非法，於是義中執為非義，唱如是言：『此非佛語，是魔所說。』作此解已，於是經典，誹謗毀罵，撥為虛偽，以無量門，毀滅摧伏如是經典，於諸信解此經典者起怨家想。彼先為諸業障所障，由此因緣，復為如是業障所障，如是業障，初易施設，乃至齊於百千俱胝那庾多劫，無有出期。
Good man! If there are living beings who have not planted wholesome roots, have not purified their obstacles, have not matured their minds, and lack deep understanding; who have not accumulated the provisions of merit and wisdom; whose nature is not upright and who do not belong to the upright type—though they may have the ability to deliberate and decide what to abandon or uphold, they persistently dwell in their own biased views. If such beings hear this teaching, they cannot truly comprehend my profound and hidden meaning and words. They do not develop faith or understanding in this Dharma. In this Dharma, they conceive it as not-Dharma; in this meaning, they conceive it as not-meaning. They cling to this Dharma as not-Dharma, and cling to this meaning as not-meaning, declaring: "This is not the Buddha's words; it is spoken by Mara." Having formed such views, they slander, revile, and dismiss these scriptures as false. Through countless means, they attack and destroy such scriptures, and regard those who have faith and understanding in them as enemies. These beings were already obstructed by karmic obstacles in the past. Due to these conditions, they become further obstructed by such karmic obstacles. These karmic obstacles, once created, are difficult to remove from the beginning, and continue for up to a hundred thousand crore nayutas of kalpas, with no opportunity for release.
「善男子！如是於我善說善制法、毘奈耶，最極清淨意樂所說善教法中，有如是等諸有情類意解種種差別可得。」
"Good man! In this well-taught Dharma and Vinaya that I have proclaimed with the purest intention, there are beings of various dispositions and understandings, each with their own distinct interpretations."
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:
「一切諸法皆無性，無生無滅本來寂，
諸法自性恒涅槃。誰有智言無密意？
相生勝義無自性，如是我皆已顯示；
若不知佛此密意，失壞正道不能往！
依諸淨道清淨者，惟依此一無第二，
故於其中立一乘，非有情性無差別。
眾生界中無量生，惟度一身趣寂滅，
大悲勇猛證涅槃，不捨眾生甚難得！
微妙難思無漏界，於中解脫等無差，
一切義成離惑苦，二種異說謂常樂。」
All phenomena lack inherent nature— not born, not ceasing, still from the very beginning. The true nature of all things is always Nirvana. Who is wise and says this has no hidden meaning?
That which arises has no true self-nature— this I have fully revealed. If one does not understand this secret intent of the Buddha, they lose the true path and cannot go further.
Those who purify themselves by following the pure paths rely on this one path alone—there is no second. Thus the One Vehicle is established, not because beings' natures are all the same.
Among countless beings in countless realms, to liberate only oneself and seek stillness— the great compassion and courage to realize Nirvana while never abandoning beings is truly rare!
The subtle, inconceivable, undefiled realm— within it, liberation is equal, without difference. All goals are achieved, free from suffering and confusion; two kinds of differing teachings speak of it as Eternal and Blissful.
爾時，勝義生菩薩復白佛言：「世尊！諸佛如來密意語言，甚奇！希有！乃至微妙最微妙！甚深最甚深！難通達最難通達！
At that time, the Bodhisattva Supreme Meaning proceeded to ask the Buddha, "World-Honored One! The profound and hidden meanings in the words of the Buddhas and Tathagatas are truly extraordinary, rare, and supremely subtle! They are the deepest of the deep, the most difficult to comprehend of all that is difficult to comprehend!"
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為色蘊，或自性相、或差別相；假名安立為色蘊生、為色蘊滅，及為色蘊永斷、遍知，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。世尊依此施設一分勝義無自性性。如於色蘊，如是，於餘蘊皆應廣說；如於諸蘊如是，於十二處，一一處中皆應廣說；於十二有支，一一支中皆應廣說；於四種食，一一食中皆應廣說；於六界、十八界，一一界中皆應廣說。
Thus do I now understand the meaning of what the World-Honored One has taught: When, within the mental activity that serves as the basis for the forms grasped through conceptual discrimination, one establishes by nominal designation the form aggregate—whether in terms of its intrinsic nature or its distinctions—and nominally designates the arising of the form aggregate, its ceasing, its permanent abandonment, and its full comprehension, whether in terms of intrinsic nature or distinctions—this is called the "fully conceptualized nature." It is in reliance on this that the World-Honored One sets forth that all phenomena lack self-nature in terms of their conceptualized aspect.
That which is the mental activity serving as the basis for the fully conceptualized nature is called the "other-dependent nature." It is in reliance on this that the World-Honored One sets forth that all phenomena lack self-nature in terms of their arising, as well as a portion of the ultimate lacking self-nature.
Thus do I now understand the meaning of what the World-Honored One has taught: When, within this very mental activity serving as the basis for the fully conceptualized nature, because the fully conceptualized nature is not real, this very self-nature that is devoid of self-nature—the pure object of observation that is the reality of selfless phenomena—is called the "fully accomplished nature." It is in reliance on this that the World-Honored One sets forth a portion of the ultimate lacking self-nature.
Just as with the form aggregate, so too should this be explained in detail for the remaining aggregates. Just as with the aggregates, so too should this be explained in detail for each of the twelve sense bases, for each of the twelve links of dependent origination, for each of the four kinds of food, and for each of the six elements and eighteen elements.
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為苦諦、苦諦遍知，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。世尊依此施設一分勝義無自性性。如於苦諦如是，於餘諦皆應廣說。如於聖諦如是，於諸念住、正斷、神足、根、力、覺支、道支中，一一皆應廣說。
Thus do I now understand the meaning of what the World-Honored One has taught: When, within the experiential basis that is the object of conceptual proliferation—the image of that which is conceptually imputed—one establishes through naming and convention what is called the truth of suffering, or the full understanding of the truth of suffering, whether in terms of its intrinsic nature or its distinguishing characteristics, this is called the image of conceptual imputation. It is upon this that the World-Honored One establishes the teaching that all phenomena lack intrinsic nature.
That which is the experiential basis of the conceptually imputed image, within which conceptual proliferation occurs, is called the image of dependent origination. It is upon this that the World-Honored One establishes the teaching that all phenomena lack intrinsic nature in their arising, as well as the teaching that they lack intrinsic nature in the ultimate sense, in part.
Thus do I now understand the meaning of what the World-Honored One has taught: Within this very experiential basis of the conceptually imputed image, because the conceptually imputed image is not ultimately real, this very intrinsic nature—which is devoid of self-nature, the suchness of phenomena being without a self, the pure object of contemplation—is called the image of perfect realization. It is upon this that the World-Honored One establishes the teaching that phenomena lack intrinsic nature in the ultimate sense, in part.
As with the truth of suffering, so too should it be explained in detail for the other truths. As with the noble truths, so too should each of the foundations of mindfulness, the right efforts, the psychic powers, the faculties, the powers, the factors of awakening, and the factors of the path be explained in detail, one by one.
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為正定，及為正定能治所治，若正修未生令生，生已堅住不忘，倍修增長廣大，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。世尊依此施設諸法一分勝義無自性性。
Here is my understanding of the meaning of what the World-Honored One has taught:
When it comes to the appearances that are the basis for the deluded distinctions we make—the imagined projections we place on reality—we give them names and labels, thinking of them as "true meditation" or as the "cure" that meditation provides, and as what meditation overcomes. If we cultivate this properly, we bring about what has not yet arisen, and once it has arisen, we firmly maintain it without forgetting, further developing and expanding it—whether in terms of its essential nature or its various distinctions—this is what is called the "imagined nature." It is on this basis that the World-Honored One teaches that all phenomena lack any intrinsic nature of their own.
The very appearances that serve as the basis for those deluded distinctions—the dependent reality that arises from causes and conditions—these are called the "dependent nature." It is on this basis that the World-Honored One teaches that all phenomena are without an independent arising nature, and that part of the ultimate truth is also without an independent nature.
Here is my understanding of what the World-Honored One has taught: Within that same basis of deluded distinctions we project onto reality, because those imagined projections do not correspond to anything real, the true nature of reality itself—the ultimate reality that is free from the illusion of a permanent self, the pure object of meditation—this is what is called the "perfected nature." It is on this basis that the World-Honored One teaches that a part of the ultimate truth is also without an independent nature.
「世尊！譬如毘濕縛藥，一切散藥、仙藥方中，皆應安處。如是，世尊！依此諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，無自性性了義言教，遍於一切不了義經，皆應安處。
"World-Honored One! Just as the all-purpose remedy should be included in every formula for powdered medicines and elixirs, so too, World-Honored One, this definitive teaching—that all phenomena lack intrinsic nature, are unborn, unceasing, inherently peaceful, and naturally enlightened—should be incorporated into every scripture of provisional meaning.
「世尊！如彩畫地，遍於一切彩畫事業皆同一味，或青、或黃、或赤、或白，復能顯發彩畫事業。如是，世尊！依此諸法皆無自性廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，皆同一味，復能顯發彼諸經中所不了義。
"World-Honored One! Just as a painted surface, throughout all painting endeavors, shares a single essence—whether blue, yellow, red, or white—and can also bring out the meaning of those paintings. Likewise, World-Honored One, relying on these teachings that all things lack inherent nature, elaborated up to the natural nirvana, the definitive teaching of the absence of inherent nature pervades all non-definitive sutras with a single essence, and can also bring out the meaning that was not clarified in those sutras.
「世尊！譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。如是，世尊！依此諸法皆無自性，廣說乃至自性涅槃，無自性性了義言教，置於一切不了義經，生勝歡喜。
"World-Honored One! Just as when ripe, exquisite delicacies—all kinds of cakes and fruits—are infused with mature ghee, they yield an even finer flavor. Likewise, World-Honored One! When the definitive teachings, which state that all these phenomena lack intrinsic nature—elaborated up to the point of intrinsic-nature nirvāṇa and the quality of being without intrinsic nature—are set within all the non-definitive sūtras, they give rise to superior joy."
「世尊！譬如虛空遍一切處，皆同一味，不障一切所作事業。如是，世尊！依此諸法皆無自性廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，皆同一味，不障一切聲聞、獨覺及諸大乘所修事業。」說是語已。
"World-Honored One! Just as space pervades all places, is uniform in taste, and does not hinder any undertakings, so too, World-Honored One, this definitive teaching that all dharmas lack inherent nature—extending even to the statement that their nature is nirvāṇa—pervades all non-definitive sūtras, is uniform in taste, and does not obstruct the practices of śrāvakas, pratyekabuddhas, or the Great Vehicle." After saying this, he fell silent.
爾時，世尊歎勝義生菩薩曰：「善哉，善哉！善男子！汝今乃能善解如來所說甚深密意言義；復於此義善作譬喻，所謂世間毘濕縛藥，雜彩畫地，熟酥，虛空。勝義生！如是，如是！更無有異！如是，如是！汝應受持。」
At that time, the World-Honored One praised the Bodhisattva Ultimate Truth-Born, saying: "Excellent, excellent! Good man! You have now truly understood the profound and secret meaning of the Tathagata's teachings; and you have illustrated this meaning well with similes—namely, the world's all-purpose medicine, the painted ground of many colors, ripened butter, and open space. Ultimate Truth-Born! It is exactly so, exactly so! There is no difference! It is exactly so, exactly so! You should uphold this."
爾時勝義生菩薩復白佛言：「世尊！初於一時在婆羅痆斯仙人墮處，施鹿林中，惟為發趣聲聞乘者，以四諦相轉正法輪。雖是甚奇、甚為希有，一切世間諸天、人等，先無有能如法轉者。而於彼時所轉法輪，有上、有容，是未了義，是諸諍論安足處所。
At that time, the Bodhisattva Supreme Meaning Birth addressed the Buddha, saying: "World-Honored One! In the beginning, at the Deer Park in Varanasi, at the place where sages descended, solely for those who aspire to the Vehicle of Listeners, you turned the Dharma wheel with the characteristics of the Four Noble Truths. This was indeed wondrous and exceedingly rare—none among all gods, humans, and others in the world had ever been able to turn it in accord with the Dharma. However, the Dharma wheel turned at that time was supreme and complete, yet was not the ultimate meaning, and it served as a foundation for various debates."
「世尊！在昔第二時中，惟為發趣修大乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，以隱密相轉正法輪。雖更甚奇、甚為希有，而於彼時所轉法輪，亦是有上、有所容受，猶未了義，是諸諍論安足處所。
"World-Honored One! In the second turning of the wheel, the Buddha taught only to those who aspired to the Great Vehicle. Based on the teaching that all phenomena lack inherent existence, are unborn, unceasing, naturally peaceful, and intrinsically awakened, he turned the wheel of Dharma with a hidden intent. Although this was even more remarkable and extraordinary, the Dharma wheel turned at that time still had limitations and room for interpretation—it was not yet the definitive meaning, and it served as a ground for debate and dispute.
「世尊！於今第三時中，普為發趣一切乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃、無自性性，以顯了相轉正法輪。第一甚奇、最為希有。于今世尊所轉法輪無上無容，是真了義，非諸諍論安足處所。
"World-Honored One! Now, in this third turning of the Dharma wheel, you broadly teach, for those who aspire to all vehicles, that all phenomena lack inherent existence, are unborn and unceasing, inherently peaceful, and naturally in nirvana. You reveal this through the characteristic of their absence of inherent nature. This is the first wonder, the most extraordinary. Now, the Dharma wheel turned by the World-Honored One is supreme and admits no further elaboration. It is the true ultimate meaning, not a basis for disputation."
「世尊！若善男子或善女人，於此如來依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，所說甚深了義言教，聞已信解、書寫、護持、供養、流布、受誦、修習、如理思惟，以其修相發起加行，生幾所福？」說是語已。
"World-Honored One, if a good man or good woman, upon hearing this profound and definitive teaching of the Tathagata—which explains that all phenomena lack inherent existence, are unborn, unceasing, originally peaceful, and naturally in a state of nirvana—and after hearing it, develops faith and understanding, copies, protects, supports, disseminates, recites, practices, and contemplates it accordingly, and initiates effort based on this practice, how much merit will they generate?" After saying this,
爾時，世尊告勝義生菩薩曰：「勝義生！是善男子或善女人，其所生福無量無數難可喻知，吾今為汝略說少分。如爪上土比大地土，百分不及一，千分不及一，百千分不及一，數算、計喻、鄔波尼殺曇分亦不及一。或如牛跡中水比四大海水，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。如是，於諸不了義經，聞已信解、廣說乃至以其修相發起加行所獲功德，比此所說了義經教，聞已信解所集功德，廣說乃至以其修相發起加行所集功德，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。」說是語已。
At that time, the World-Honored One said to the Bodhisattva Supreme Meaning Birth: "Supreme Meaning Birth! The blessings that a good man or good woman generates are immeasurable, countless, and difficult to even conceive of. I will now explain a small fraction for your sake. It is like the dust on a fingernail compared to the dust of the great earth—not a hundredth, not a thousandth, not a hundred thousandth, nor even a fraction calculable by counting, metaphor, or the Upaniṣad measure. Or like the water in a cow's hoofprint compared to the water of the four great seas—not a hundredth, and so forth, up to not even a fraction of the Upaniṣad measure. In the same way, the merit gained from hearing, believing, and understanding the scriptures of provisional meaning—and further, from practicing according to their teachings—cannot compare to even a hundredth, nor even a fraction of the Upaniṣad measure, of the merit gained from hearing, believing, and understanding this teaching of definitive meaning, and further, from practicing according to its cultivation." After he spoke these words,
爾時，勝義生菩薩復白佛言：「世尊！於是解深密法門中，當何名此教？我當云何奉持？」
At that time, Bodhisattva Supreme Meaning asked the Buddha, "World-Honored One, within this profound teaching of the Unraveling the Secrets, what should this discourse be called, and how should I uphold it?"
佛告勝義生菩薩曰：「善男子！此名勝義了義之教；於此勝義了義之教，汝當奉持。」
The Buddha said to the Bodhisattva Supreme Meaning Life: "Good man, this is called the teaching of ultimate meaning and definitive truth. You should uphold and practice this teaching of ultimate meaning and definitive truth."
說此勝義了義教時，於大會中，有六百千眾生發阿耨多羅三藐三菩提心；三百千聲聞遠塵離垢，於諸法中得法眼淨；一百五十千聲聞永盡諸漏心得解脫；七十五千菩薩得無生法忍。
When this supreme and ultimate teaching was proclaimed, in the great assembly, six hundred thousand beings awakened the resolve to attain supreme enlightenment. Three hundred thousand disciples, freed from defilements and impurities, gained pure vision of the Dharma. One hundred fifty thousand disciples, having utterly exhausted all defilements, attained liberation of mind. Seventy-five thousand bodhisattvas achieved the patient acceptance of the birthless nature of all phenomena.
解深密經卷第二
Volume 2 of the Sutra of the Profound Secrets