---
title: "解深密經疏 · 無自性相品第五"
description: "解深密經疏由唐代高僧圆测撰寫，是對佛教經典《解深密經》的權威註釋。圓測為玄奘弟子，精通唯識學，該疏成書於7世紀，系統闡釋了唯識思想與三性理論，融合了印度瑜伽行派與中觀學說。內容涵蓋佛法深層義理，包括心識結構、修行次第及成佛之道，是研究唯識學的重要文獻。該疏在漢傳佛教中地位崇高，為後世學者提供了理解《解深密經》的關鍵依據，影響了中國佛教哲學的發展。"
url: "https://rushiwowen.co/en/r/cmcweer0e0c2mjx041pc8dw54"
---
### 解深密經無自性相品第五
> Chapter 5: The Characteristic of Non-Inherent Existence
將釋此品，有其二義：一、解品名，二、釋文義。題云無自性相品者，謂無自性略有三種：一、相無自性性，二、生無自性性，三、勝義無自性性。無自性言，顯三無性，故言無自性也。相即體相，或謂相狀。此三無性，如其次第，即用三性以為體相。此品廣明三無自性體相相狀，故言無自性相品深密經云：成就第一義菩薩問品者，〔人從〕立名，譯家別故。
> To explain this chapter, there are two aspects: first, to clarify the meaning of the chapter title; second, to explain the meaning of the text. The title "The Chapter on the Nature of No-Self" refers to the fact that "no-self" has three types: first, the nature of no-self in terms of characteristics; second, the nature of no-self in terms of arising; third, the nature of no-self in terms of ultimate truth. The phrase "no-self" indicates these three types of absence of self, hence it is called "no-self." "Characteristics" refers to the essential nature or the appearances. These three types of no-self, in their respective order, use the Three Natures as their essential nature. This chapter broadly explains the essential nature, characteristics, and appearances of the three types of no-self, hence it is called "The Chapter on the Nature of No-Self." The Deep Secret Sutra says: "The Chapter on the Questions of the Bodhisattva Who Achieves the Highest Truth" is named after the person, differing in translation by different translators.
爾時，勝義生菩薩摩訶薩白佛言：世尊！
> At that time, the noble bodhisattva Supreme Meaning arose and said to the Buddha: "World-Honored One!"
釋曰：自下正釋文義。就釋有情無性境中，上來已釋三性境訖。自下第二釋三無性。於此品內有其五分：一菩薩請問分，二爾時世尊下如來正說分，三爾時勝義生下領解受持分，四爾時勝義生菩薩下校量歎勝分，五爾時勝義生下依教奉行分。
> Commentary: Now we begin the direct explanation of the text. In explaining the realm of sentient beings having no inherent nature, we have already covered the three natures above. Next, we turn to the second part: explaining the three kinds of non-nature. This chapter has five sections: First, the section where the bodhisattva asks a question. Second, from "At that time, the World-Honored One" onward, the section where the Tathagata gives the correct teaching. Third, from "Then, Supreme Victory" onward, the section where understanding and acceptance are expressed. Fourth, from "At that time, the bodhisattva Supreme Victory" onward, the section that compares and praises superiority. Fifth, from "At that time, Supreme Victory" onward, the section on following the teachings and putting them into practice.
就請問中，文別有三：初標問答者，次我曾下申所問事，後未審下依教發問。此即第一標問答者。言勝義生者，勝義即是所證之境。勝智之境名勝義生者，能證之智緣勝義生，名之為生。故攝論云：於此證會，故名為生。於此所緣勝智生故，就能所證以立其號，名勝義生。
> The question has three parts: first, it sets out the question and answer; second, from "I once" onwards, it expands on the matter asked; third, from "I am not yet certain" onwards, it raises the question according to the teachings. This is the first part, setting out the question and answer. As for "Superior Meaning Arising," "Superior Meaning" refers to the realm that is realized—the object of supreme wisdom. It is called "Superior Meaning Arising" because the wisdom that realizes it arises from this realm; thus it is named "arising." Therefore, the Compendium says: "Because it is realized and understood here, it is called 'arising.'" Since supreme wisdom arises from this object, it is named based on both the realized and the realizing aspects, and is called "Superior Meaning Arising."
我曾獨在靜處，心生如是尋思：
> Alone in a quiet place, I began to ponder in this way:
釋曰：自下第二申所問事，於中有二：初陳己疑思，後舉所問教。此即初也。謂昔我曾獨在山林閑房靜，如是尋思：世尊如何先說有性，後說無性？深密經云空閑之處生覺觀心者，如前分別，譯家別故。汎論尋思有其四種：一者三界有漏分別心心所法。二者尋伺，故深密云空閑之處生覺觀心。三者唯尋，故集論第六云：尋思行者，緣入出息念境。俱舍論第二十二云：尋多亂心名尋行者，彼依息念能正入修，或可通說尋伺名尋思行者。四者慧數，如四尋思處處說故。今於此中第四為勝。
> The commentary explains: Next, the second part addresses the matter of inquiry. It consists of two sections: first, presenting one's own doubts and reflections; second, citing the teachings asked about. This is the first section. It says: In the past, I was alone in the mountains, in a quiet and secluded dwelling, and I reflected thus: How is it that the World-Honored One first spoke of existence, and later spoke of non-existence? The \*Saṃdhinirmocana Sūtra\* states that at a quiet place, thoughts and reflections arise, as distinguished earlier; translators differ in expression. Generally, there are four types of reflection (thought): First, the deluded mental activities and states of the three realms. Second, initial thought and sustained thought, hence the \*Saṃdhinirmocana\* says: "At a quiet place, thoughts and reflections arise." Third, only initial thought, as the \*Collection of Abhidharma\*, chapter six, states: "One who practices reflection focuses on the breath as an object of mindfulness." The \*Abhidharmakośa\*, chapter twenty-two, states: "One whose mind is scattered by much thinking is called a reflection practitioner; based on breath mindfulness, one can properly enter practice." Alternatively, one may broadly include both initial and sustained thought, referring to reflection practitioners. Fourth, the factor of wisdom, as taught in various places regarding the four reflections. Here, the fourth is considered superior.
世尊以無量門，曾說諸蘊所有自相、生相、滅相永斷遍知。
> The World-Honored One has, through countless approaches, taught the complete cessation and full understanding of the intrinsic nature, arising, and cessation of all aggregates.
釋曰：自下第二申所問教，於中有二：初舉有性教，後世尊復說下顯無性教。就前文中有十三門，攝為五段：一明蘊教、二明諦教、三明諸界、四明念住、五八聖道。此即第一辨蘊教門，於中有二：初正明蘊教，後類顯三教。此即五相辨蘊聖教。無量門者，此有兩釋：一云蘊中所有自共相等諸門非一，故名無量。一云可見不可見有色無色等諸門非一，故名無量。所有自相即是別相，如說色是質礙，如是識是了別。生相滅相即是通相，色等皆有生滅相故。永斷遍知即苦集相，永斷集諦苦煩惱故，遍知苦諦生死果故。或可所有自相者，即是自相差別相，如是二相遍於生滅。永斷遍知，如下領解中說。
> Explanation: From here onward, the text presents the second major section, which elaborates on the teachings that were requested. This section has two parts: first, it introduces the teachings on the existence of inherent nature; second, it presents the teachings on the absence of inherent nature, beginning with the phrase "The World-Honored One further explained." In the first part, there are thirteen approaches, which are grouped into five categories: 1) the teaching on the aggregates, 2) the teaching on the truths, 3) the teaching on the elements, 4) the teaching on the four foundations of mindfulness, and 5) the teaching on the eightfold noble path. This is the first category, which explains the teaching on the aggregates. It contains two parts: first, the direct explanation of the aggregates; second, the parallel illustration through the other three teachings. This is the five-aspect exposition of the noble teaching on the aggregates. The term "countless approaches" can be understood in two ways: 1) The aggregates encompass numerous aspects, such as their individual characteristics and shared characteristics, which are not limited to one—hence "countless." 2) The aggregates include categories like the visible and invisible, the material and immaterial, which are not limited to one—hence "countless." "Individual characteristics" refers to distinguishing features, such as form being obstructive and consciousness being cognitive. "Arising and ceasing characteristics" are shared features, as all aggregates undergo arising and ceasing. "Permanent abandonment and full understanding" correspond to the characteristics of suffering and its origin: by permanently abandoning the origin, one ends afflictions; by fully understanding the truth of suffering, one comprehends the results of cyclic existence. Alternatively, "individual characteristics" may refer to the distinctive marks of each aggregate, and these two types of characteristics pervade all arising and ceasing. The aspects of permanent abandonment and full understanding are elaborated in the subsequent verses of understanding.
如說諸蘊，諸處、緣起、諸食亦爾。
> Just as with the aggregates, so too with the sense bases, dependent origination, and the kinds of nutriment.
釋曰：此即第二類釋二門，謂如蘊中所說五相，十二處教緣起諸食應知亦爾。謂處自相能見色名之為眼，眼所見故名之為色，乃至能知法故名之為意，意所知故名之為法。緣起自相智所對法，別有心所覆弊為性，名為無明，如瑜伽論五十六說，乃至漸衰頓滅名為老死。諸食自相分段而吞各為段食，乃至了別執持名為識食。生滅二相永斷遍知，准上應知。問：如何勝義諦品以六相分別蘊等具說四諦，於此品中但說苦集而非滅道？解云：前品欲辨現觀有差別故具說四諦，今此品中有性無性二教差別，是故此中略而不說。由得蘊故滅及依證
> Explanation: This is the second type, explaining the two categories. That is, just as the five characteristics are explained in the Aggregates (Skandhas) section, the same should be understood for the teaching on the twelve sense bases (Ayatanas), dependent origination (Pratītyasamutpāda), and the kinds of food (Āhāra). Specifically, regarding the sense bases: the self-characteristic of the eye is that it can see forms, hence it is called "eye"; what is seen by the eye is called "form." Likewise, up to the mind, which can cognize mental objects, is called "mind"; what is cognized by the mind is called "mental objects." Regarding dependent origination: the self-characteristic of ignorance is that it is a mental factor that obscures and veils the true nature of reality, as stated in the \*Yogācārabhūmi Śāstra\*, Chapter 56. Up to gradual decay and sudden cessation, this is called "aging and death." Regarding the kinds of food: the self-characteristic of solid food is that it is swallowed in portions, hence called "solid food." Up to consciousness food, which discerns and holds onto objects, is called "consciousness food." The complete cutting off and full understanding of the two characteristics of arising and ceasing should be understood accordingly, as explained above. Question: How is it that in the chapter on Ultimate Truth, the six characteristics are used to analyze the Aggregates and others, with a full explanation of the Four Noble Truths, while in this chapter only Suffering and its Origin are explained, but not Cessation and the Path? Answer: The previous chapter aimed to distinguish the differences in direct realization (Abhisamaya), so it fully explained the Four Noble Truths. In this chapter, however, the focus is on the distinction between the two teachings of existence and non-existence, so it is omitted here for brevity. Because one attains the Aggregates, one can thereby realize cessation and rely on its attainment.
以無量門曾說諸諦所有自相，遍知永斷，作證修習。
> Through countless approaches, the true nature of all truths has been taught—fully understood, utterly abandoned, directly realized, and cultivated in practice.
釋曰：第二辨四諦教，有其五句。所有自相自有兩說，准上應知，謂逼迫名、召集名集、滅盡名滅、能通名道。遍知等四別顯四諦，遍知苦諦、永斷集諦、作證滅諦、修習道諦。
> Commentary: The second section distinguishes the teaching of the Four Noble Truths, consisting of five statements. Regarding their inherent characteristics, there are two interpretations, as should be understood from the above: suffering is called "the cause of oppression," accumulation is called "the cause of gathering," cessation is called "the cause of extinction," and the path is called "the cause of passage." The four aspects of perfect understanding and so on specifically clarify the Four Truths: perfectly understand the truth of suffering, completely abandon the truth of accumulation, directly realize the truth of cessation, and cultivate the truth of the path.
以無量門曾說諸界所有自相種種界性，非一界性永斷遍知。
> Through countless approaches, the various marks and natures of all realms have been taught—not as a single realm, but as a diversity to be fully understood and completely cut off.
釋曰：第三辨諸界門所有自相，准上應知。次之二句，謂十八界展轉異相名種種界，即十八界無量有情所依差別名非一界，如瑜伽論五十六說。若依八十三與上相反，如初卷記。永斷遍知，准上應知。
> Commentary: Regarding the third point, the discussion on the inherent characteristics of the various realms should be understood as explained above. The next two phrases refer to the eighteen realms, which differ from one another and are therefore called the "manifold realms." These eighteen realms serve as the basis for countless beings and their distinctions, which is why they are called "not a single realm," as stated in the \*Yogācārabhūmi Śāstra\*, chapter fifty-six. According to chapter eighty-three, the meaning is opposite to the above, as noted in the first volume's commentary. The cessation and full understanding of these realms should be understood according to the earlier explanation.
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，不忘信修，增長廣大。
> Through countless approaches, the teaching on establishing mindfulness reveals all its characteristics—the remedy, what it cures, and the practice itself. What has not yet arisen is brought forth; what has arisen is firmly held, never forgotten, and nurtured with confidence until it grows vast and expansive.
釋曰：第四辨念住教，於中有二：初釋念住，後類五門。前中五句所有自相，自有二釋，准蘊應知。此四念住以慧為體，住身等境應言慧住，而言念住與念相應，住身等境故名念住。此六釋中隣近釋也。後四句者，一能治四倒、二未生令生、三生已堅住、四不忘倍修增長廣大，如初卷說。
> Explanation: The fourth section discusses the Teachings on the Foundations of Mindfulness. This section has two parts: first, it explains the Foundations of Mindfulness; second, it categorizes the five gates. In the first part, the five statements have their own characteristics, which can be understood in two ways, as explained in the section on the aggregates. These four Foundations of Mindfulness are based on wisdom. When dwelling on the body and other objects, it should be said that wisdom dwells there. However, it is called "mindfulness" because it is associated with mindfulness and dwells on the body and other objects, so it is named "Foundations of Mindfulness." Among the six types of explanations, this is the proximate explanation. The latter four statements are: first, they counteract the four inverted views; second, they give rise to what has not yet arisen; third, they firmly establish what has already arisen; fourth, they do not forget and further cultivate, expand, and grow, as explained in the first volume.
如說念住，正斷、神足、根、力、覺支亦復如是。
> Just as with the Four Foundations of Mindfulness, so too with the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, and the Seven Factors of Enlightenment.
釋曰：此即第二類釋五門。謂如念住有其五句，四正斷門、四種神足、五根、五力、七等覺支皆有五句，准上應知。
> Explanation: This is the second type of explanation for the five categories. Just as the Four Foundations of Mindfulness have five phrases, so too do the Four Right Efforts, the Four Bases of Psychic Power, the Five Faculties, the Five Powers, and the Seven Factors of Awakening each have five phrases, following the same pattern as above.
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。
> Through countless approaches, the Noble Eightfold Path has been taught—its true nature, what it remedies, and the practice of it: causing what has not yet arisen to arise, and what has arisen to become firmly established, not forgotten, further cultivated, and grown ever more expansive.
釋曰：第五八聖道支有其五句，准上應知。此後七門即是三十七品觀，義如別章。
> Explanation: The eighth aspect of the Noble Eightfold Path comprises five components, as should be understood according to the preceding explanations. Following this, the seven categories collectively form the thirty-seven aids to enlightenment, the meaning of which is elaborated in a separate section.
世尊復說：一切諸法皆無自性，無生無滅，本來寂靜，自性涅槃。
> The World-Honored One further taught: All phenomena are without intrinsic nature, neither arising nor ceasing, inherently tranquil, and intrinsically in a state of nirvana.
釋曰：第二、顯無性教。謂依下經三時法輪，於第一時說四諦教，於第二時說無相教，第三時中說了義教，說一切法皆無自性、無生滅、本來寂靜、自性涅槃、無自性性。而今此中約第二時，對第一時以為發問所依。前說有相，後說無相，此無相言違前有相，故以無相為問所依。問：若准此經，初唯說有，後但說無。無量義經前後兩時皆說空有，故彼經云：善男子！我起樹王，詣波羅奈鹿野園中，為阿若拘隣等五人轉四諦法輪時，亦說諸法本來寂靜。中間於此及以處處為諸比丘并眾菩薩辨演宣說十二因緣、六波羅蜜，亦說諸法本來空寂。具說如彼。即此二經如何會釋？解云：如智度論，諸佛說法有其二事：一者、秘密；二者、顯示。無量義經依秘密門，今依此經是顯示門，各據一邊，互不相違。
> Explanation: Second, the teaching that reveals the absence of intrinsic nature. According to the Three Turnings of the Dharma Wheel in the following sutra, the first turning teaches the Four Noble Truths, the second turning teaches the signless teachings, and the third turning teaches the definitive meaning—that all phenomena lack intrinsic nature, are neither born nor cease, are originally quiescent, and are naturally nirvanic, possessing no self-nature. Here, this passage refers to the second turning, contrasting it with the first turning as the basis for raising a question. The earlier teaching speaks of characteristics, while the later teaching speaks of signlessness. This concept of signlessness contradicts the earlier notion of characteristics, so signlessness becomes the basis for the question. Question: If we follow this sutra, the first turning only speaks of existence, and the later only of non-existence. However, the Sutra of Immeasurable Meanings speaks of both emptiness and existence in both its earlier and later sections. That sutra says: "Good man! When I rose from the Bodhi tree and went to the Deer Park at Varanasi, turning the Dharma wheel of the Four Noble Truths for the five monks led by Ajnata-Kaundinya, I also taught that all phenomena are originally quiescent. Later, both there and elsewhere, I explained and elaborated for monks and bodhisattvas the twelve links of dependent origination and the six perfections, also teaching that all phenomena are originally empty and calm." It elaborates exactly like that. How do we reconcile these two sutras? Explanation: As the Treatise on the Great Perfection of Wisdom states, the Buddhas teach the Dharma in two ways: one is secret, and the other is explicit. The Sutra of Immeasurable Meanings follows the secret approach, while this sutra follows the explicit approach. Each is based on a different angle, and they do not contradict each other.
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。
> I wonder what hidden intention the World-Honored One had in mind when he made this statement: "All phenomena are without inherent nature, without arising and without ceasing, originally at peace, and naturally in a state of nirvana."
釋曰：第三依教發問，於中有三：初陳己疑情、次請願解釋、後申所釋經。此即初也。謂佛先說蘊處界等十三法門皆無自性，後復說言一切諸法皆無自性無生滅等。前說有性，後說無性，二教相違。未審世尊依何密意作如是說無自性等若依密經有其五節：一一切法本來無證、二一切法本來不生、三一切法本來無滅、四一切法本來寂靜、五一切法本來自性涅槃？
> Commentary says: Third, according to the teachings, questions are raised. This section has three parts: first, expressing one's own doubts; second, requesting an explanation; third, presenting the scripture being explained. This is the first part. The Buddha first explained that the thirteen categories of phenomena, such as the aggregates, sense bases, and elements, are all without intrinsic nature. Later, he stated that all phenomena are without intrinsic nature, without arising or ceasing, and so on. The former teaching speaks of existence, while the latter speaks of non-existence—these two teachings seem contradictory. We do not know upon what hidden intention the World-Honored One made such statements about lacking intrinsic nature and so forthAccording to the secret scriptures, there are five sections: first, all phenomena are originally without realization; second, all phenomena are originally unborn; third, all phenomena are originally unceasing; fourth, all phenomena are originally peaceful; fifth, all phenomena are originally of a nature of perfect tranquility..
我今請問如來斯義，唯願如來哀愍解釋。
> I now ask the Tathagata about this matter, and I humbly beseech the Tathagata, out of compassion, to explain it.
釋曰：此即第二諸願解釋。
> This is the explanation of the second set of vows.
說一切法皆無自性、無生無滅、本來寂靜、自性涅槃所有密意。
> The profound meaning of all teachings is that all phenomena lack inherent existence, are beyond arising and ceasing, are originally at peace, and are naturally in a state of liberation.
釋曰：第三申所釋教。
> The commentary states: Now, the third section presents the doctrine being explained.
爾時，世尊告勝義生菩薩曰：
> At that time, the World-Honored One spoke to the Bodhisattva Supreme Meaning:
釋曰：自下第二如來正說。於中有二：初讚問許說，後勝義生當知下依問正說。前中有二：初讚問有益，後勅聽許說。前中有四：一辨能說者，二讚問應理，三讚問深義，四讚問有益。此即初也。
> The commentary explains: From here onward, the second section contains the Buddha's main teaching. This section is divided into two parts: first, he praises the question and grants the teaching; second, from "Superior Essence of Birth, you should know" onward, he responds to the question with the actual teaching. The first part is further divided into two: first, he praises the question as beneficial; second, he instructs them to listen and grants the teaching. The first of these contains four points: first, identifying the one who can teach; second, praising the question as reasonable; third, praising the question as profound; fourth, praising the question as beneficial. This opening passage corresponds to the first point.
善哉，善哉！勝義生！汝所尋思甚為如理。
> Excellent, excellent! You have truly understood, Sublime Meaning! Your reflection is most appropriate and wise.
釋曰：此即第二讚問應理。
> The commentary explains: This is the second section, praising the question as being in accord with the true principle.
善哉，善哉！善男子！汝今乃能請問如來如是深義。
> Excellent, excellent! Good man, you have come to ask the Tathagata about such profound meaning.
釋曰：此即第三讚問深義。此上二種文義俱善，是故重言善哉善哉。
> The commentary says: This is the third praise of the profound meaning. Both the text and its meaning in these two aspects are excellent, hence the repeated expression "Well said, well said."
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。
> You now ask this question in order to benefit and bring happiness to countless beings, out of compassion for the world, including gods, humans, and demons, to help them achieve true benefit and peace.
釋曰：此即第四讚問，有益准應知。
> Explanation: This is the fourth praise and inquiry, which should be understood as beneficial.
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。
> Listen closely, and I will explain to you the true meaning of all dharmas being without inherent nature, unborn and unceasing, naturally peaceful, and intrinsically nirvanic.
釋曰：此即第二勅聽許說。
> The commentary explains: This is the second command to listen and permit the discourse.
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。
> Supreme Meaning Birth! Know that I, relying on the threefold nature of absence of inherent existence, have spoken with hidden intent, saying that all phenomena are without inherent nature.
釋曰：此下第二依問正說，於中有二：初長行廣釋，後舉頌重說。前中有五：一約三無性釋經諸句；二復次勝義生下，約三性觀辨立三無性意；三復次勝義生下，約位辨立三無性意；四復次勝義生下，約三無性觀辨一乘義；五復次勝義生下，約無性教辨取解不同。此即第一約三無性釋經諸句，於中有二：初約三無性釋諸經中說一切法皆無自性；後勝義生當知下，約初後無性釋一切法無生滅等。前中有三：初標章略說；次善男子下，問答廣釋；後善男子下，釋已總結。前中有二：初依三無性顯經密意，後依數列三無性名。此即初也。謂世尊言：一切諸法無自性者，我今具依三無自性說一切法皆無自性。一切諸法即是三性，即三性立三無性，故諸經言：一切諸法皆無自性。是故成唯識三十頌云：即依此三性，立彼三無性，故佛密意說，一切法無性。
> Explanation: This next section responds to the question with the main teaching, which is divided into two parts: first, a detailed explanation in prose; second, a summary in verse. The prose part has five sections: first, explaining the various statements in the sutra through the threefold absence of inherent nature; second, discussing the intent behind establishing the threefold absence of inherent nature through the threefold nature; third, examining the intent behind establishing the threefold absence of inherent nature from the standpoint of spiritual stages; fourth, explaining the meaning of the single vehicle through the contemplation of the threefold absence of inherent nature; fifth, addressing differences in interpretation based on the teachings on absence of inherent nature. This is the first section, explaining the sutra's statements through the threefold absence of inherent nature. It has two parts: first, explaining the statement that all phenomena lack inherent nature; second, explaining the statements about the birthlessness and ceaselessness of all phenomena through the absence of inherent nature in the beginning and end. The first part has three subdivisions: first, a brief outline; second, a detailed explanation through questions and answers; third, a summary following the explanation. The first subdivision has two parts: first, revealing the hidden intent of the sutra through the threefold absence of inherent nature; second, enumerating the threefold absence of inherent nature in order. This is the first part. That is, when the World-Honored One says that all phenomena lack inherent nature, I now fully explain that all phenomena are without inherent nature based on the threefold absence of inherent nature. All phenomena are the threefold nature, and based on the threefold nature, the threefold absence of inherent nature is established. Therefore, the sutras state that all phenomena lack inherent nature. Thus, the Thirty Verses on Consciousness Only say: "Based on these three natures, The threefold absence of nature is established, So the Buddha, with hidden intent, declares, That all phenomena are without inherent nature."
所謂相無自性性、生無自性性、勝義無自性性。
> "Characteristics lack inherent nature, arising lacks inherent nature, and ultimate truth lacks inherent nature."
釋曰：此即第二依數列名，謂即三種相、無自性等。
> Explanation: This is the second stage, listing the names according to their number—namely, the three characteristics, the absence of inherent nature, and so on.
善男子！云何諸法相無自性性？
> Good man, what is meant by the lack of self-nature in all phenomena?
釋曰：此下第二問答廣釋，於中有二：初依法正說，後舉喻重釋。前法說中三種無性即分為三，此即初也。於中有五：一問、二答、三徵、四釋、五結。此即問也。
> Here is the explanation: This next section is the second round of questions and answers, providing a detailed explanation. It is divided into two parts: first, it presents the teaching directly according to the principle, and second, it uses a simile to reinforce the explanation. Within the direct teaching, the discussion of the three types of non-inherent nature is itself divided into three, and this is the first of those. Within this first part, there are five steps: first, a question; second, an answer; third, a challenge; fourth, an explanation; and fifth, a conclusion. This is the question.
謂諸遍計所執相。
> As for the signs that are falsely imagined by the mind.
釋曰：此即第二依問正答，謂三性中遍計所執以為自性。
> The commentary explains: This is the second section, which directly answers the question. It states that, among the three natures, the nature of clinging to appearances is what constitutes self-nature.
何以故？
> Why is this so?
釋曰：第三徵也。以何義故說所執相名相無性？
> Explanation: This is the third inquiry. Why is it that the characteristic of what is perceived is called "absence of inherent nature in characteristics"?
此由假名安立為相，非由自相安立為相。
> This is established as a characteristic through conventional designation, not through its own intrinsic nature.
釋曰：第四、依徵別釋。此由假名安立為相者，此釋相言，謂依名言所立相故。非由自相安立為相者，釋無性言。總解意云：遍計所執情有之相，以理無故，說為無性，由此即說彼所執相以為自性。故顯揚云：謂所執性體相無故，名無自性性。又三無性云：如所顯現，是相實無，故分別性無相為性。瑜伽七十三云：云何相無自性性？謂一切法世俗言說自性
> Explanation: Fourth, examining the meaning according to specific points. This refers to the aspect established through conventional labels—here, "aspect" means that which is established based on names and words. The absence of inherent nature established through intrinsic characteristics explains the concept of no-self-nature. The general interpretation is this: the aspect that is imputed by clinging to existence, because it lacks reality when examined through reason, is described as having no self-nature. This is why the \*Discourse on Manifestation\* says: since the nature of the imputed existence has no substance, it is called no-self-nature. Furthermore, the \*Threefold No-Self-Nature\* states: that which is manifested indeed has no real aspect, so the constructed nature, having no aspect, is its very nature. The \*Yogācārabhūmi\*, in Chapter Seventy-Three, asks: what is the no-self-nature of aspects? It replies: it refers to the inherent nature of all things as expressed through conventional speech.
是故說名相無自性性。
> Therefore, it is called the absence of inherent nature in appearances.
釋曰：此即第五結文，可知。
> Explanation: This is the fifth concluding statement, as can be understood.
云何諸法生無自性性？
> How do phenomena come to be without an inherent self-nature?
釋曰：自下第二釋生無性，文有五段，准上可知。此即問也。
> Explanation: Below, the second part explains the absence of inherent existence in arising. This section has five parts, as understood from the previous discussion. This is the question.
謂諸依他起相。
> Regarding the aspect of other-dependent nature.
釋曰：此即第二依問正答，謂三性中依他起性以為自性。
> Explanation: This is the second part, answering the question directly. Among the three natures, it is the dependent nature that serves as the intrinsic characteristic.
何以故？
> Why is this so?
釋曰：第三徵也。以何義故說依他起名生無性？
> The explanation says: This is the third inquiry. For what reason is the dependent nature described as being devoid of intrinsic existence in its arising?
此由依他緣力故有，非自然有。
> This exists because of other conditions and causes, not by itself.
釋曰：此即第四依徵別釋。此由依他緣力故有者，此釋生言。謂由依他緣力故有，故說為生。非自然有者，釋無性也。總解意云：依他諸法依因緣故，說之為生，而非自然。自在天等邪因所生，說名無生。故顯揚云：依他起性，緣力所生，非自然生，故無生。又三無性云：依他性者，由緣力生，不由自生，是故依他無生為性。依瑜伽七十三云：云何生無自性性？謂一切行眾緣所生，緣力故有，非自然有。
> This is the fourth section, explaining the meaning in detail. It says that what exists through the power of dependent conditions is explained as "arising." That is, because things arise depending on other conditions, we speak of them as "born." What is not naturally existing is explained as "having no self-nature." The general meaning is this: all dependent phenomena arise because of causes and conditions, so they are said to be "born," but not by themselves. Things that are wrongly attributed to causes like a supreme creator god are said to be "unborn." Therefore, the \*Compendium of Ascertainment\* says: dependent nature arises through the power of conditions, not spontaneously, so it is unborn. Also, the \*Treatise on the Three Absences of Nature\* says: dependent nature arises through the power of conditions, not by itself, so its nature is unborn. According to the \*Yogācārabhūmi\*, chapter seventy-three: What is the absence of self-nature in arising? It means that all conditioned things arise from many causes, exist through the power of conditions, and are not naturally existing.
是故說名生無自性性。
> Therefore, this is called the nature of birth being devoid of self-existence.
釋曰：第五結文可知。
> The commentary explains: The fifth concluding passage is self-evident.
云何諸法勝義無自性性？
> What is the ultimate nature of all phenomena being devoid of inherent self-existence?
釋曰：此下第三釋勝義無性，於中有二：初約依他起解勝義無性，後復有下約圓成實解勝義無性。前中有五，准上應知。此即問也。
> Commentary: The following is the third section, explaining the absence of intrinsic nature in ultimate reality. It consists of two parts: first, it explains this absence based on dependent origination; second, it explains it based on perfect reality. The first part contains five points, as outlined above. This is the question.
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。
> Because all things arise from conditions and lack any fixed self-nature, they are called "empty of inherent existence." This very dependent arising itself is also known as the "ultimate truth of emptiness."
釋曰：第二依問正答，文有兩節：初將釋，第三牒前。第二釋義如前。後即緣生法等者，依第二性立第三無性，謂依他起上無圓成實，故緣生法非但說名生無自性性，亦名勝義無自性性。故顯揚云：依他起性由異相故，亦得建立為勝義無性。何以故？由無勝義性故。
> Explanation: In response to the second question, the text has two parts: first, it prepares for the explanation; third, it references the previous discussion. The second part clarifies the meaning as before. The latter phrase, "conditioned arising and so forth," establishes the third kind of non-inherent nature based on the second nature—meaning that on the dependent nature, there is no perfected reality. Thus, conditioned phenomena are not only called "lacking inherent nature in their arising," but also called "lacking inherent nature in the ultimate sense." Therefore, the \*Compendium of Ascertainment\* states: The dependent nature, due to its distinct characteristics, can also be established as lacking the ultimate nature. Why? Because it lacks the nature of ultimate reality.
何以故？
> Why is this so?
釋曰：第三徵也。何故緣生亦名勝義無自性性？
> The explanation says: This is the third inquiry. Why is it that conditioned arising is also called the ultimate nature of selflessness?
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。
> Among all phenomena, if it is a pure object of focus, I reveal it as the ultimate truth. However, the nature of other-dependent appearances, which lack inherent self-existence, is not a pure object of focus.
釋曰：第四依徵別釋，文有二節：初釋所無清淨勝義，後明依他無彼清淨勝義。此釋真如淨智所緣，名為清淨勝義。故顯揚云：當知勝義即是清淨之所緣性。何以故？由緣此境得心清淨故。
> Commentary: The fourth section explains the meaning through four key points, and the text has two parts. First, it explains the absence of pure ultimate truth. Second, it clarifies that dependent nature lacks this pure ultimate truth. This explains that the object of supreme wisdom is called pure ultimate truth. Thus, the \*Manifestation of Truth\* states: Know that ultimate truth is precisely the object of purity. Why? Because through focusing on this state, the mind becomes pure.
是故亦說，名為勝義。無自性性，
> Therefore, it is also called ultimate truth, which is the nature of lacking inherent existence.
釋曰：第五結文可知。
> The commentary explains: The fifth concluding passage is self-evident.
復有諸法圓成相，亦名勝義無自性性。
> Furthermore, there are phenomena that are perfectly accomplished in nature, also known as the ultimate truth of lacking inherent self-existence.
釋曰：此下第二約圓成實釋三無性。於中有四：一標、二徵、三釋、四結。此即標也，謂三性中圓成實性以為自性。
> Explanation: The following is the second section, which interprets the Threefold Absence of Self-Nature through the Perfect Reality. This section comprises four parts: first, the declaration; second, the inquiry; third, the explanation; and fourth, the conclusion. This is the declaration, stating that within the Three Natures, the Perfect Reality serves as its own nature.
何以故？
> Why is this so?
釋曰：第二徵所由也。何以復說圓成實性名為勝義亦名無性？
> Explanation: This is the second question about the basis. Why is the Perfected Nature also called the Ultimate Truth and also called Non-Self-Nature?
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，無自性性之顯故。
> The ultimate truth is that all phenomena are devoid of a permanent, independent self. This is also known as their lack of intrinsic nature. It is the ultimate reality of all things because it reveals their true, empty nature.
釋曰：第三、依徵正釋，文有二節：初、標；後、釋。謂法無我性有其二義：一、名勝義；二、名無自性性。是諸法中勝義諦故，諸法無性所顯理故。故顯揚云：謂圓成實勝義無性，由此自性體是勝義，又是諸法無性性故。又復彼云：由此自性即是勝義，亦是無性，由無戲論我、法性故。依三無性論，與此不同。故彼云：約真實性，由真實無性故，說無性者，此真實性更無別性，還即前兩性之無是真實性。真實是無相、無生故，一切有為法不出此分別、依他兩性。此三性既真實無相、無生，由此理故，一切諸法同一無性。此一無性，真實是無？真實是有？真實無此分別、依他二有，真實有此分別、依他二無，故不可說無。不可說有，乃至廣說。解云：通遣依他，故不同此。
> Commentary: Third, relying on the authoritative scriptural basis for correct explanation, the passage has two sections: first, outlining; second, explaining. The principle of the absence of self-nature in phenomena (dharma-nairātmya) has two meanings: first, it is called ultimate truth; second, it is called absence of self-nature. Because it is the ultimate truth within all phenomena, and because it is the principle revealed by the absence of self-nature in all phenomena. Therefore, the \*Compendium of Ascertainments\* says: "The perfectly established nature is the ultimate absence of self-nature, because its self-nature is itself the ultimate truth, and because it is the absence of self-nature in all phenomena." Furthermore, it also says: "Because this self-nature is itself the ultimate truth, and is also absence of self-nature, due to the absence of conceptual elaboration regarding self and phenomena." According to the \*Treatise on the Three Absences of Self-Nature\*, this is different. For it says: "With regard to true reality, because true reality is absence of self-nature, it is said to be without self-nature. This true reality has no other nature; rather, the absence within the previous two natures is itself true reality. True reality is signless and unborn. Therefore, all conditioned phenomena do not go beyond these two natures: conceptualization and dependence. Since these three natures are truly signless and unborn, for this reason, all phenomena are the same in being without self-nature. Is this one absence of self-nature truly nonexistent? Is it truly existent? True reality truly lacks the existence of these two natures—conceptualized and dependent—and truly possesses the absence of these two natures—conceptualized and dependent—therefore it cannot be said to be nonexistent, nor can it be said to be existent, and so forth." Explanation: This completely refutes the dependent nature, so it is different from this \[current teaching\].
由此因緣，名為勝義無自性性。
> Because of this cause and condition, it is called the ultimate nature of absence of self-nature.
釋曰：此即第四，結文可知。問：若依此經，勝義無性自有二種：一依他起、二圓成實。如何三十唯識說後非前？解云：據實具有二義，故此經文及顯揚論皆作是說：依他起性無勝義故，亦得說為勝義無性。而諸論中不明前者，成唯識第九卷中護法釋云：而濫第二，故此不說。問：此經意即依三性立三無性，體即三性，何故三無性論於一真如立三無性？故三無性論第一卷云：約此三性說三無性，由三無性應知是一無性理。約分別者，由相無性說名無性。依他起者，由生無性說名無性。真實性者，由真實無性故說無性。具如彼說。解云：此有兩釋：一真諦三藏云：於一真如遣三性故，說為三種無自性性。於中圓成實性安立諦攝，三無性者皆非安立，如三性論。二大唐三藏云：如顯揚等即依三性立三無性，以此為正。所以者何？世親菩薩三十唯識作此頌言：即依此三性，立彼三無性，故佛密意說，一切法無性。護法釋云：於有及無總說無性，故名密意。又顯揚論無著所造，與攝大乘等同顯一義。又瑜伽論廣引此經及三無性通有及無，故知三無性論譯家謬也。所以者何？三十唯識三無性論世親所造，如何二論有此差別？又彼世親依彌勒宗及無著等，故知同一無性者，真諦謬耳。或可今勘真諦三無性論，即無著所造顯揚論無自性品，然彼真諦譯為別本須勘目錄及顯揚未了。
> Commentary: This is the fourth section, and the concluding text is clear. Question: According to this sutra, the ultimate nature's absence of own-nature has two kinds: one is the dependent nature, and the other is the perfectly accomplished nature. How does the \*Thirty Verses on Consciousness-Only\* say that the latter is not the former? Explanation: In truth, both meanings are present. Therefore, both this sutra and the \*Discourse on Manifestation\* state: Because the dependent nature lacks ultimate reality, it can also be described as lacking own-nature in the ultimate sense. However, other treatises do not clarify the former. In the ninth chapter of the \*Proof of Consciousness-Only\*, Master Dharmapāla explains: Because it might be confused with the second, it is not mentioned. Question: The intent of this sutra is to establish the three absences of own-nature based on the three natures, and their essence is the three natures themselves. Why then does the \*Treatise on the Three Absences of Own-Nature\* establish the three absences of own-nature on a single suchness? Thus, the first chapter of that treatise says: Based on these three natures, the three absences of own-nature are explained. From the three absences, one should understand it is a single principle of absence. Regarding the discriminated nature, it is called absence of own-nature due to the absence of characteristics. The dependent nature is called absence of own-nature due to the absence of arising. The perfectly accomplished nature is called absence of own-nature due to the absence of ultimate reality. This is fully explained there. Explanation: There are two interpretations. First, Master Paramārtha says: By removing the three natures within a single suchness, it is described as the three types of absence of own-nature. Among these, the perfectly accomplished nature falls within the category of established truth, while the three absences of own-nature are all non-established, as in the \*Treatise on the Three Natures\*. Second, Master Xuanzang says: As in the \*Discourse on Manifestation\*, the three absences of own-nature are established based on the three natures, and this is correct. Why? The bodhisattva Vasubandhu composed this verse in the \*Thirty Verses\*: "Based on these three natures, the three absences of own-nature are established. Therefore, the Buddha's hidden intent is to say that all dharmas lack own-nature." Dharmapāla explains: By generally stating absence of own-nature regarding both existence and non-existence, it is called hidden intent. Furthermore, the \*Discourse on Manifestation\*, composed by Asaṅga, reveals the same meaning as the \*Compendium of the Great Vehicle\*. Moreover, the \*Yogācārabhūmi\* extensively quotes this sutra and the three absences of own-nature as covering both existence and non-existence. Thus, we know that the translation of the \*Treatise on the Three Absences of Own-Nature\* is erroneous. Why? The \*Thirty Verses\* and the \*Treatise on the Three Absences of Own-Nature\* were both composed by Vasubandhu. How can these two treatises differ? Moreover, Vasubandhu relied on Maitreya's tradition and Asaṅga, so we know that the notion of a single absence of own-nature is Paramārtha's error. Alternatively, upon examination, Paramārtha's \*Treatise on the Three Absences of Own-Nature\* is actually the chapter on absence of own-nature from Asaṅga's \*Discourse on Manifestation\*, but Paramārtha translated it as a separate textNeed to check the catalog and the \*Discourse on Manifestation\* further.
善男子！譬如空華相，無自性性，當知亦爾。
> Good man, it is like the appearance of flowers in the sky—they have no true nature of their own. You should understand that this is the same in this case.
釋曰：自下第二舉喻重釋。釋三無性即分為三，此即第一釋相無自性性。譬如空華，由眩翳故，於虗空中似華相現，據實空中本來無華。遍計所執亦復如是，即用所執為初無性，故言相無自性性，當知亦爾。
> Commentary: Next, a second explanation is offered using a simile to further clarify. The explanation of the threefold absence of self-nature is divided into three parts, and this first part addresses the absence of self-nature in terms of characteristics. For example, falling flowers in the sky appear as though they exist due to an optical illusion or a flaw in one's vision; in reality, there are no flowers in the sky at all. Likewise, the clinging to conceptual constructs is the same—this very clinging is what is meant by the initial absence of self-nature. Therefore, it is said that the absence of self-nature in terms of characteristics should be understood in the same way.
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。
> Just as illusions arise without inherent nature, know that this is likewise; and the supreme truth's absence of inherent nature should also be understood in the same way.
釋曰：第二、釋生無性及一分勝義無性。如阿毗達摩經說：幻等八喻顯依他起。今此第二、生無自性性及一分勝義無自性性，皆用依他以為自性，故如幻像，當知亦爾。問：大般若等即用幻等喻其空義，如何此經喻依他起？解云：幻等自有二義：一、非有似有；二、無實像等。是故二經各據一義，故不相違。
> Explanation: Second, this explains the absence of intrinsic nature in arising entities and the partial absence of intrinsic nature in ultimate truth. As stated in the Abhidharma Scripture, the eight similes, such as illusions, illustrate dependent origination. In the present second section, both the absence of intrinsic nature in arising entities and the partial absence of intrinsic nature in ultimate truth are grounded in dependent origination as their fundamental nature. Therefore, they should be understood as being like illusions or magical creations. Question: In the Greater Perfection of Wisdom Scriptures and similar texts, illusions are used to illustrate the concept of emptiness. How is it that this scripture uses illusions to illustrate dependent origination? Explanation: The concept of illusions has two distinct meanings: first, it refers to something that is not real yet appears to exist; second, it points to the lack of substantial reality, comparable to images. Consequently, the two scriptures each draw on a different aspect, so there is no contradiction between them.
譬如虗空唯是眾色，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。
> For example, space is merely the absence of all forms, and it is this absence that reveals its nature, pervading everywhere. Likewise, one aspect of ultimate truth—the absence of inherent self-existence—should be understood in the same way: it is revealed through the selflessness of phenomena, and it pervades all things.
釋曰：此即第三釋一分勝義無自性。譬如虗空有其二義：一、無色所顯，二、遍一切處。真如勝義無自性性當知亦爾，一、法無我性之所顯故，二、遍一切法故。故佛地經十虗空喻喻淨法界，此亦如是。問：對法瑜伽喻色無處說為虗空，依佛地論及成唯識五蘊無處說為虗空，如何會釋？解云：瑜伽及對法等隨轉理門，同薩婆多、唯識等論真實理門，各據一義，故不相違。
> The commentary states: This is the third explanation concerning the ultimate truth of selflessness. For example, space has two meanings: first, it is revealed by the absence of form; second, it pervades all places. The ultimate truth of selflessness in the nature of Suchness should likewise be understood as having two aspects: first, it is revealed by the absence of a self in phenomena; second, it pervades all phenomena. Therefore, the Buddha Land Sutra uses ten similes of space to illustrate the pure realm of phenomena, and this is likewise so. Question: The Abhidharma and Yogācārabhūmi use the simile of space to describe the absence of form, while the Buddha Land Treatise and the Cheng Weishi Lun describe space as the absence of the five aggregates. How can these be reconciled? Explanation: The Yogācārabhūmi, Abhidharma, and similar texts follow the conventional approach, aligning with the Sarvāstivāda school. The Vijñaptimātratā and related texts follow the ultimate approach. Each is based on a different principle, so there is no contradiction.
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 with this intention—based on these three kinds of absence of inherent nature—that I have spoken in a hidden way, saying that all things are without inherent nature.
釋曰：此即第三釋已總結。
> The commentary says: This is the third explanation, and here it is concluded.
勝義生！當知我依相無自性性，密意說言：一切諸法無性、無生、無滅、本來寂靜、自性涅槃。
> Paramārthasamudgata, you should understand that when I said, with hidden intent, that all phenomena are without inherent nature, without birth, without cessation, originally peaceful, and naturally in a state of nirvāṇa, I was referring to the absence of intrinsic existence in their characteristics.
釋曰：自下第二約初後無性釋一切法無生等句。於中有二：初約相無自性性釋無生等句，後善男子下約勝義無自性性釋無生等句。前中有四：一標、二徵、三釋、四結。此即第一以理標宗，謂諸經說一切諸法無生等言，三無性中約相無性說無生等。
> The commentary explains: From here onward, the second section uses the principle of "no inherent nature in the beginning and end" to explain statements such as "all dharmas are unarisen." This section has two parts: first, it explains statements like "unarisen" in terms of the absence of inherent nature in characteristics; second, starting from "Good man," it explains statements like "unarisen" in terms of the absence of inherent nature in ultimate truth. The first part has four subsections: first, stating the principle; second, questioning; third, explaining; fourth, concluding. This is the first subsection, which states the principle from a rational standpoint—namely, that the scriptures speak of all dharmas as unarisen and so forth, and among the three types of absence of inherent nature, these statements are made in terms of the absence of inherent nature in characteristics.
何以故？
> Why is this so?
釋曰：此即第二外人反徵。
> The commentary explains: This is the second instance of the opponent's counter-question.
若諸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。
> If the intrinsic characteristics of all things are fundamentally non-existent, then there is no arising. If there is no arising, then there is no ceasing. If there is neither arising nor ceasing, then all is inherently tranquil. If all is inherently tranquil, then its very nature is nirvana—within which there is not the slightest thing that could be brought to nirvana.
釋曰：此第三釋，文有四節：一釋無生、二釋無滅、三釋本來寂靜、四釋自性涅槃。如經可知，故不繁釋。
> Commentary: This third explanation has four sections: first, explaining non-arising; second, explaining non-ceasing; third, explaining original tranquility; and fourth, explaining intrinsic nirvana. As stated in the sutra, it is clear and therefore needs no further elaboration.
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。
> Therefore, based on the absence of inherent nature in all phenomena, I have taught with this hidden intention: all things are neither born nor cease, originally at peace, and naturally in a state of liberation.
釋曰：此即第四結文，可知。
> Explanation: This is the fourth concluding passage, as can be understood.
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。
> Good man, I too, in accordance with the higher truth that is revealed through the nature of non-self in phenomena, have taught with hidden intent: all things are neither born nor do they cease, they are inherently peaceful, and their true nature is already liberation.
釋曰：自下第二約勝義無自性性釋無生等句，於中有四：一標、二徵、三釋、四結。此即初也。謂圓成實實勝義諦中有其四義：一者無生、二者無滅、三本來寂靜、四自性涅槃。故諸經中亦依圓成勝義無性說無生等。
> Explanation: Next, the second section explains the meanings of "no arising" and other terms in relation to the ultimate truth of selflessness. This section has four parts: first, stating the topic; second, asking a question; third, explaining; and fourth, concluding. This is the first part. It says that in the ultimate truth of perfect realization, there are four aspects: first, no arising; second, no ceasing; third, originally peaceful; and fourth, naturally transcendent. Therefore, in various scriptures, it is also taught in terms of the ultimate selflessness of perfect realization that there is no arising and so on.
何以故？
> Why is this so?
釋曰：第二外人反徵，謂外反徵雖說四義，未辨其因，依何因故名無生等？
> The commentary states: In the second section, the outsider raises a counter-question. Although the four meanings have been explained, the cause has not been clarified. Based on what reason are they called "unborn" and so on?
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。
> The ultimate nature, revealed by the absence of a self in phenomena, is their lack of inherent existence. At all times, constantly and eternally, the true nature of all phenomena abides in the unconditioned, free from all defilements.
釋曰：自下第三依徵正釋，文別有二：初總標三因以答徵詰，後舉三因釋無生等。此即初也，文有二節：初出勝義無性體有其二種：一者依他，二圓成實。今於此中取後非前。後於常常時等者，正明三因：一於常常時、於恒恒時諸法法性安住故無為，二無為故無生無滅。此即安住故及無為故二因，成立無生無滅二義也。一切雜染不相應故者，以第三因成立經中本來寂靜及自性涅槃二義也。以一故字含有三義，故成三因也。
> Explanation: The commentary states: Now follows the third section, which provides the proper explanation based on the questions. This section has two parts: first, it summarizes the three causes to answer the questions; second, it elaborates on these three causes to explain concepts like "no birth." This is the first part, which itself has two subsections. First, it presents the two types of ultimate reality's nature of emptiness: one is the dependent nature, and the other is the perfected nature. Here, the latter is chosen, not the former. Then, regarding phrases like "constantly," it clarifies the three causes: first, because dharmas' true nature abides constantly and perpetually, they are unconditioned; second, because they are unconditioned, they have no birth and no cessation. These two causes—abiding and being unconditioned—establish the two meanings of no birth and no cessation. The phrase "not associated with all defilements" uses the third cause to establish the two meanings of "originally tranquil" and "intrinsic nirvana" from the scriptures. The single word "because" contains three meanings, thus forming the three causes.
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。
> At all times, at every moment, the true nature of all things remains constant. Because this nature is unchanging, it is beyond creation and destruction.
釋曰：自下第二重釋三因釋無生等。於中有二：初以二因釋無生等，後一切雜染不相應因釋成本來寂靜及自性涅槃。此即初也。謂法無我勝義諦理，於常常時、於恒恒時諸法法性安住故，得成無為也。由無為故，無生無滅二義得成也。
> Commentary: Now, the second explanation uses two causes to clarify the meaning of "no arising" and so on. This section has two parts: first, explaining "no arising" with two causes; then, explaining the "inherent purity and natural nirvana" through the cause of non-entanglement with all defilements. This is the first part. It teaches that the ultimate truth of selflessness in phenomena is the principle of no-self. Since this principle of reality abides in all phenomena at all times, constantly and eternally, it establishes the unconditioned nature. Because it is unconditioned, the two meanings of no arising and no ceasing are established.
一切雜染不相應故，本來寂靜自性涅槃。
> Because they are free from all defilements, they are inherently peaceful and naturally enlightened.
釋曰：此即第二一切雜染不相應因成立二義：一者本來寂靜、二者自性涅槃。問：經所說不生等言，如何唯依初後無性？答：汎論無性自有二種：一者大小二藏共說無性、二唯菩薩藏所說無性。言共說者，如世親攝論第五卷說：說一切法無自性意，今當顯示。自然無者，由一切法無離眾緣自然有性，是名一種無自性意。自體無者，由法滅已不復更生，故無自性，此後一種無自性意。自性不堅住者，由法纔生一剎那後無力能住，故無自性。如是諸無自性理與聲聞共。言不共者，即彼論云如執取不有故許無自性者，此無自性不共聲聞，以如愚夫所取遍計所執自性不如是有。由此意故，依大乘理說一切法皆無自性。集論、雜集及性論意亦同此。雖有二說，今此經中依不共門說無性等，然不共門說無性等。依三無性，諸經不同，自有聖教依初無性說一切法皆無自性、無生滅等。如廣百論第十卷云：佛自決判我依遍計所執自性，於餘經中說一切法皆無自性、無生無滅、本來寂靜、自涅槃。又瑜伽論第七十四、莊嚴第五無性、世親攝論第五並同此說。梁本攝論通依三種無自性性說無自性等，與此不同。自有聖教依三無性說一切法皆無自性，依初無性說無性等，瑜伽論第七十三。故彼論云：問：世尊依何密意說一切法皆無自性？答：由依彼彼所化勢力，故說三種無自性性。又云：問：世尊依何密意說一切法無生無滅、本來寂靜、自性涅槃？答：依相無自性性說如是言。自有聖教依三無性說一切法皆無自性，依初後二說無生等，如即此經及深密經。自有聖教依三無性說一切法皆無自性、無生滅等，如雜集論第十二說。彼云：一切法者即三自性，謂遍計所執自性、依他起自性、圓成實自性。遍計所執自性定無自相，自相無故名相無相，相無相故名為無性。依他起自性待眾緣故非自然生，無自然生、無自然生性故名生無性，生無性故說為無性。圓成實自性清淨所緣故，於依他起中無遍計所執相所顯自體，故勝義為自體。又無性所顯故名勝義無性，勝義無性故名為無性。由此道理，是故如來說一切法皆無自性，非一切種性相俱無說為無性。又彼說云：一切諸法無生無滅、本來寂靜、自性涅槃。此依何密意說？如無自性，無性亦爾；如無生，無滅亦爾；無生無滅，本來寂靜亦爾；如本來寂靜，自性涅槃亦爾。又即彼云：相秘密者，謂於三自性說一切法皆無自性、無生無滅等。梁論第六亦同雜集。所以如是諸教異者，此所遣性唯所執性，故廣百論等唯約遍計所執說一切法皆無自性、無生滅等。欲顯因緣生義不無，是故此經通依三無性說一切法皆無自性，但約初後二種無性說無生等句。然依他起雖依他起，而無自然無因生義，故雜集等具約三性說一切法皆無自性、無生滅等。三無性義具如別章。
> Explanation: This establishes the second point—that all defilements are not connected to suchness—by setting forth two meanings: first, that it is originally tranquil; second, that its nature is nirvana. Question: The sutra speaks of "not arising" and similar terms—how is this based solely on the first and last types of non-inherent existence? Answer: Broadly speaking, non-inherent existence has two kinds: one is the non-inherent existence taught in both the greater and lesser vehicles, and the other is the non-inherent existence taught only in the Bodhisattva vehicle. As for the shared teaching, the \*Compendium of the Great Vehicle\* (by Vasubandhu), in its fifth chapter, says: The intent behind saying that all phenomena lack inherent existence should now be explained. What is naturally non-existent refers to the fact that no phenomenon arises naturally without depending on conditions—this is one sense of lacking inherent existence. What is non-existent in itself refers to the fact that once a phenomenon ceases, it does not arise again—this is another sense of lacking inherent existence. What is non-enduring in nature refers to the fact that a phenomenon, as soon as it arises, has no power to persist beyond a single moment—this is the sense of lacking inherent existence. These various teachings on non-inherent existence are shared with the Hearers. As for the unshared teaching, that same treatise states: When it is said that non-inherent existence is recognized because what is conceptually grasped does not truly exist, this is not shared with the Hearers, because the imagined nature, as falsely perceived by the ignorant, does not truly exist in that way. It is in this sense that, according to the Great Vehicle's reasoning, all phenomena are said to lack inherent existence. The \*Collection of Abhidharma\*, the \*Great Collection of Abhidharma\*, and the \*Treatise on the Nature\* also align with this. Although there are these two explanations, this sutra follows the unshared approach in speaking of non-inherent existence and so forth. However, the unshared approach, when discussing non-inherent existence, is based on the three kinds of non-inherent nature. The scriptures differ among themselves: Some sacred teachings speak of all phenomena lacking inherent existence, not arising, not ceasing, and so on, based on the first kind of non-inherent nature. For example, the \*Great Hundred Treatise\*, in its tenth chapter, says: The Buddha himself decisively stated, "I declare, based on the imagined nature, in other sutras, that all phenomena lack inherent existence, do not arise or cease, are originally tranquil, and are naturally nirvana." The \*Yogācārabhūmi\* (chapters 74), the \*Ornament of Clear Realization\* (chapter 5), and Vasubandhu's \*Compendium\* (chapter 5) all agree with this. The Liang dynasty version of the \*Compendium\* speaks of non-inherent existence based on all three kinds of non-inherent nature, which differs from this. Some sacred teachings speak of all phenomena lacking inherent existence based on the three kinds of non-inherent nature and of non-arising and so forth based on the first kind, as in the \*Yogācārabhūmi\* (chapter 73). Thus that treatise says: "Question: By what hidden intent did the World-Honored One say that all phenomena lack inherent existence? Answer: He taught the three kinds of non-inherent nature according to the capacities of those to be guided." It also says: "Question: By what hidden intent did the World-Honored One say that all phenomena do not arise or cease, are originally tranquil, and are naturally nirvana? Answer: He spoke thus based on the non-inherent nature of characteristics." Some sacred teachings speak of all phenomena lacking inherent existence based on the three kinds of non-inherent nature and of non-arising and so forth based on the first and last kinds, as in this sutra and the \*Sutra of the Unraveling of the Tathāgata's Intent\*. Some sacred teachings speak of all phenomena lacking inherent existence, non-arising, non-ceasing, and so forth based on all three kinds of non-inherent nature, as in the \*Great Collection of Abhidharma\* (chapter 12). That text says: "All phenomena" refers to the three natures: the imagined nature, the dependent nature, and the perfected nature. The imagined nature definitely lacks its own characteristics; because it lacks its own characteristics, it is called markless; because it is markless, it is called non-inherent. The dependent nature arises through dependence on conditions, so it is not naturally arisen; lacking natural arising, it is called non-inherent in arising, and therefore it is called non-inherent. The perfected nature is the object of pure awareness, and within the dependent nature, it manifests as the essence free from the imagined characteristics; thus it has ultimate reality as its essence. Moreover, because it is revealed by non-inherent existence, it is called non-inherent in ultimate reality, and therefore it is called non-inherent. By this reasoning, the Tathāgata says that all phenomena lack inherent existence—not that all aspects and characteristics are entirely absent, which would be called non-inherent. That text further says: "All phenomena do not arise or cease, are originally tranquil, and are naturally nirvana." By what hidden intent is this said? Just as phenomena lack inherent existence, so too does non-inherent existence itself; just as there is no arising, so too is there no ceasing; just as there is no arising or ceasing, so too is original tranquility; just as there is original tranquility, so too is natural nirvana. The same text also says: The hidden intent regarding characteristics is that, in relation to the three natures, it is said that all phenomena lack inherent existence, non-arising, non-ceasing, and so forth. The Liang dynasty \*Compendium\* (chapter 6) also agrees with the \*Great Collection of Abhidharma\*. The reason these teachings differ is that what is to be negated is only the imagined nature. Therefore, the \*Great Hundred Treatise\* and others, based solely on the imagined nature, speak of all phenomena lacking inherent existence, non-arising, non-ceasing, and so on. To show that the meaning of dependent arising is not absent, this sutra, based on all three kinds of non-inherent nature, speaks of all phenomena lacking inherent existence, but only uses the first and last two kinds to speak of non-arising and similar terms. Yet, though the dependent nature arises through dependence, it still lacks the meaning of natural or causeless arising. Therefore, the \*Great Collection of Abhidharma\* and others, based fully on the three natures, speak of all phenomena lacking inherent existence, non-arising, non-ceasing, and so forth. The full meaning of the three kinds of non-inherent nature is detailed in a separate chapter.
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。
> Therefore, in accordance with the nature of the Dharma, which is free from any inherent self, I teach, with this hidden intent, that all phenomena are unborn and unceasing, originally at peace, and inherently in a state of liberation.
釋曰：第四、結文，可知。問：如上所說諸密意言，四秘密中依何密意？解云：依雜集說有四秘密，故彼論云：一、令入秘密；二、相秘密；三、對治秘密；四、轉變秘密。如是四種，於大乘中略攝如來一切所說秘密道理。令入秘密者，謂於聲聞乘說色等諸法皆有自性，為令無怖畏，漸入聖教故。相秘密者，謂於三自性說一切法皆無自性，無生、無滅等。對治秘密者，謂為調伏諸過失者，如來宣說種種秘密。如為對治八種障故，說最上乘。何等為八？一者、輕佛；二者、輕法；三、懈怠；四者、少善生喜足故；五者、貪行；六者、慢行；七者、惡作；八者、不定性。為對治輕佛障故，說往昔毗婆尸佛即我身是。為對治輕法障故，說於無量恒沙佛所修行大乘，乃得生解。為對治懈怠障故，說有眾生願生安樂國，一切得往生，稱念無垢月光佛名，決定當得無上菩提。為對治少善喜足障故，於施等行或時稱讚，或時毀呰。為對治貪行障故，稱讚佛土富樂莊嚴；為對治慢行障故，稱讚諸佛或有增勝；為對治悔行障故，或有眾生於佛菩薩起不饒益，說彼有情雖行輕毀亦得生天；為對治不定種性故，令捨聲聞下劣意樂，記大聲聞當得作佛。又說一乘更無第二轉變秘密者，謂經所說隱密名言。如說覺不堅，善住於顛倒，極煩惱所惱，得最上菩提。此中密意於不散動起堅固勝覺。所以者何？堅有二義：一者真實，二者散動。由此散動令心剛逸，故亦名堅。善住於顛倒者，翻常、樂、我、常四倒，為無常等故名顛倒，於此不退故名善住。極煩惱所惱者，謂於長時精勤苦行，極為勞倦所逼惱故。得最上菩提者，若具如上所說三事，定速當證無上菩提。今此經中明密意者，如世尊說：以無量門曾說蘊等十三法門皆有自相，即當四中令入秘密。世尊復說：一切諸法皆無自性、無生滅等，即是四中相秘密也。無性世親攝論第五約三自性說相秘密，雜集十二、莊嚴第六依三無性說無生等名相秘密，即彼雜集及莊嚴論順此經文。
> Commentary says: Fourth, the concluding section is self-evident. Question: Among the hidden intentions described above, which of the four kinds of secret teachings do they rely on? Explanation: According to the \*Compendium of Abhidharma\*, there are four kinds of secret teachings, as stated in that treatise: 1) The secret of guiding entry; 2) The secret of characteristics; 3) The secret of antidotes; 4) The secret of transformation. These four encompass, in brief, all the hidden meanings behind the Buddha's teachings within the Mahayana. The secret of guiding entry refers to the Buddha's teaching, in the context of the Hearer Vehicle, that forms and other phenomena have their own intrinsic nature. This was taught to help those with fear gradually enter the sacred path without terror. The secret of characteristics refers to the teaching, based on the threefold nature of reality, that all phenomena lack inherent existence, are unproduced, and unceasing. The secret of antidotes refers to the Buddha's various hidden teachings aimed at taming those with faults. For instance, to counteract eight kinds of obstacles, the supreme vehicle is taught. What are these eight? 1) Disparaging the Buddha; 2) Disparaging the Dharma; 3) Laziness; 4) Complacency due to little merit; 5) Greedy tendencies; 6) Arrogant tendencies; 7) Remorse; 8) Undetermined spiritual potential. To counteract the obstacle of disparaging the Buddha, it is taught that the past Buddha Vipashyin was actually the Buddha himself. To counteract disparaging the Dharma, it is taught that only after practicing the Mahayana for countless eons, as numerous as the sands of the Ganges, does one come to understand it. To counteract laziness, it is taught that beings who wish to be reborn in the Land of Peace and Bliss will all be reborn there, and that by reciting the name of the Buddha Stainless Moonlight, they will definitely attain supreme enlightenment. To counteract complacency due to little merit, praise and criticism are sometimes given for practices like giving. To counteract greedy tendencies, the splendors and riches of Buddha realms are praised. To counteract arrogant tendencies, it is taught that some Buddhas are superior to others. To counteract remorse, it is taught that beings who commit unwholesome deeds toward Buddhas and Bodhisattvas may still be reborn in heaven despite their wrongdoing. To counteract undetermined spiritual potential, beings are encouraged to give up lesser Hearer aspirations, and it is predicted that great Hearers will become Buddhas. Furthermore, it is taught that there is only one vehicle, with no second. The secret of transformation refers to the hidden and indirect expressions found in the scriptures. For example, it is said: "One who is not firm in awareness, who dwells well in inversion, who is tormented by great afflictions, attains the supreme enlightenment." The hidden meaning here is that one develops a firm and superior awareness of non-distraction. Why? Because "firm" has two meanings: one is true stability, and the other is distraction. Distraction makes the mind rigid and restless, so it is also called "firm." "Dwelling well in inversion" means overturning views of permanence, bliss, self, and purity, and replacing them with impermanence and so forth. These are called inversions, and not regressing from this understanding is called "dwelling well." "Tormented by great afflictions" refers to the intense weariness and distress caused by prolonged diligent ascetic practice. "Attaining supreme enlightenment" means that if one possesses the three qualities mentioned above, one will certainly attain supreme enlightenment quickly. In this present scripture, the hidden intentions are clarified as follows: When the World-Honored One teaches, through countless approaches, that the thirteen categories of phenomena, such as the aggregates, have their own characteristics, this corresponds to the secret of guiding entry. When the World-Honored One teaches that all phenomena lack inherent existence, are unproduced, and unceasing, this corresponds to the secret of characteristics. The \*Commentary on the Mahayana\* by Vasubandhu, in its fifth chapter, explains the secret of characteristics in terms of the threefold nature. The \*Compendium of Abhidharma\*, in its twelfth chapter, and the \*Ornament of Mahayana Sutras\*, in its sixth chapter, explain the secret of characteristics in terms of the threefold absence of nature, speaking of non-production and so forth. These latter two texts align with the present scripture's exposition.
復次，勝義生！非由有情界中諸有情類別觀遍計所執為自性故，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。
> Furthermore, Supreme Meaning Born, it is not because sentient beings perceive inherently existing natures through separately observing the imputed nature, nor because they separately observe the dependent nature and the perfected nature as having inherent existence, that I establish the three types of absence of inherent nature.
釋曰：自下第三約三性門立三無性意，於中有二：初反釋，後然由下順解。此即初也。觀謂觀待或觀察義。此中意云：謂諸有情非由別觀三種自性，如其次第遣三性故，立三無性。所以者何？非唯相無自性性遣遍計所執，餘二亦遣所執性故。不遣依他及圓成實，立後二種無自性性，依他、圓成不可遣故。又解：此中立三意者，為除有情所執過患立三無性，非彼有情於三性中一一別執有三自性，為除彼故立三無性。但諸有情不了依他及圓成實，於二性上起增益執，由此建立三種三無性。於二說中後說為勝，順文相故，依深密經不違此經。
> Explanation: From here onward, the text discusses the third approach, which establishes the threefold absence of self-nature through the framework of the three natures. This section has two parts: first, a reverse explanation; then, following the phrase "however, because," a direct explanation. This is the first part. "Observation" means to regard with dependence or to examine. The meaning here is: sentient beings do not eliminate the three natures individually through separate observation, but rather, in sequence, eliminate the three natures to establish the threefold absence of self-nature. Why? It is not only that the absence of self-nature in characteristics eliminates the imagined nature; the other two also eliminate the imagined nature. The dependent nature and the perfected nature are not eliminated, which is why the latter two types of absence of self-nature are established, as the dependent and perfected natures cannot be eliminated. Another interpretation: The purpose of establishing the threefold absence here is to remove the faults of clinging that sentient beings hold, not because those beings separately cling to three self-natures within the three natures. Rather, because sentient beings fail to understand the dependent and perfected natures, they superimpose attachments onto these two natures, leading to the establishment of the threefold absence of self-nature. Between the two interpretations, the latter is more excellent, as it aligns with the textual structure and does not contradict the Sutra of the Profound Secret.
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。
> Because sentient beings project and exaggerate a falsely imagined nature upon the dependent nature and the perfect nature, I proclaim the threefold absence of intrinsic nature.
釋曰：此下第二順解，於中有二：先標、後釋。此即標也。此意說云：於二性上遍計所執相，非由自相安立為相，故立相無自性性；於依他起上無自然生增益，故立生無自性性；於圓成實上無此所執性，故立勝義無自性性。非謂別觀三種自性為自性故，故說三種無自性性。
> Here is the translation: \*\*Commentary says:\*\* What follows is the second part of the explanation, which has two sections: first, an outline; second, a detailed explanation. This is the outline. The meaning is this: With regard to the two natures, the imagined nature is not established as a characteristic by its own essence, so it is said to have the nature of being without intrinsic characteristics. With regard to the dependent nature, there is no self-generated arising or increase, so it is said to have the nature of being without intrinsic origination. With regard to the perfected nature, there is no such imagined nature, so it is said to have the nature of being without intrinsic ultimate reality. It is not that one observes the three natures as separate realities, but rather, these three types of absence of intrinsic nature are explained accordingly.
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。
> Because of the nature of the falsely imagined, inherent characteristics, those beings, based on the other-dependent and perfectly accomplished natures, give rise to various forms of speech and description.
釋曰：此即釋也。總說意云：由所執相能起言說，由言說故成三種因，由三因故起諸執著，由執著故生依他起三種雜染，流轉六趣生死過失。是故此中約所執相立三無性，於中有二：初由所執相能生執著；後如如下，由執著故，生流轉法。前中有二：初由所執相能起言說；後如如，由言說故，能生執著。此即初也。理、實二性皆離名言，而由遍計所執相故，於二相中有言說起。
> Explanation: This section explains the above. In general, it means: because of the imagined nature, there arises verbal expression; due to verbal expression, three kinds of causes come into being; because of these three causes, various attachments arise; from attachments, the dependent nature produces three kinds of defilements, leading to the cycle of rebirth in the six realms and the suffering of birth and death. Therefore, here the threefold absence of nature is established based on the imagined nature. This has two parts: first, through the imagined nature, attachments arise; second, as stated below, due to attachments, the cycle of rebirth arises. The first part has two aspects: first, through the imagined nature, verbal expression arises; second, as stated below, through verbal expression, attachments arise. This is the first aspect. In reality, both the ultimate and conventional natures are beyond words, but because of the imagined nature, verbal expression arises within the two natures.
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。
> Just as speech arises from the mind’s habitual patterns, so too does the mind become conditioned by speech—through the influence of verbal expression, through awareness that follows speech, and through the latent imprints left by speech.
釋曰：此即第二由言說故能生執著。於中有二：初由言說故成三種因，後由三因故能生執著。此即初也。言如如者，顯所說法所說非一，故曰如如。隨彼如如起諸言說，是故重言如是如是。由諸言說成三種因：一由言說熏習心故，此明三熏習中名言熏習；二由言說隨覺故，此解名言隨覺分別，如人天等解言說者；三由言說隨眠故，此不解名言隨眠分別，如牛羊等不解言說。但由隨眠而起分別，此即顯由起言說故成三種因。
> Explanation: This is the second point—how verbal expression gives rise to attachment. Within this, there are two parts: first, how verbal expression creates three kinds of causes; second, how these three causes then give rise to attachment. This verse deals with the first part. The phrase "such and such" indicates that the teachings being spoken of are not singular in nature, hence the repetition "such and such." Following these teachings, various verbal expressions arise, which is why it says "thus, thus." Through these verbal expressions, three kinds of causes are formed: First, through verbal expression, the mind is habituated—this refers to the habitual imprint of concepts among the three types of imprinting. Second, through verbal expression, conscious awareness follows—this explains how awareness follows conceptual distinctions, as seen in humans and celestial beings who understand verbal language. Third, through verbal expression, latent tendencies are activated—this refers to those who do not understand verbal language but still make distinctions based on dormant tendencies, such as cattle and sheep, who cannot comprehend speech. Yet, driven by these latent habits, they still engage in mental differentiation. This shows that verbal expression gives rise to these three kinds of causes.
於依他起自性及圓成實自性中，執著遍計所執自性相。
> In the nature of dependent origination and the perfect nature, one clings to the illusion of inherent existence.
釋曰：此明由三因故能執著。於三因中，前之一因顯執因緣，後之二因顯增上緣。由此三因，於二性中執著遍計所執自性。
> Commentary: This explains that attachment arises due to three causes. Among these three causes, the first one highlights the causal conditions for attachment, while the latter two highlight the supporting conditions. Through these three causes, one becomes attached to the imagined nature within the two aspects of reality.
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。
> Clinging in this way, one grasps at the imagined nature upon the dependent nature and the perfected nature.
釋曰：此下第二由執著故生流轉法。於中有二：初牒前能執顯流轉因，後正明能執生流轉果。此即初也。言如如者，顯所執境。所執非一，故曰如如。隨彼如如起諸執著，是故重言如如是是。由此執著，於二性中執著遍計所執自性，以此執著為流轉因。
> The commentary explains: Next, the second section shows how clinging gives rise to the cycle of rebirth. This part has two divisions: first, it restates the previous object of clinging to reveal the cause of samsara; second, it directly explains how clinging produces the fruit of samsara. The present passage is the first division. The phrase "such and such" indicates the object of clinging. The objects of clinging are not singular, hence the repetition "such and such." According to those objects, various attachments arise, which is why "such and such" is stated twice. Through this clinging, one becomes attached to the imaginary nature within the two natures, and this clinging serves as the cause of the cycle of rebirth.
由此因緣，生當來世依他起自性。
> Because of these conditions, the dependent nature arises in the future life.
釋曰：此下第二顯流轉果。於中有二：初生依他起，後生三雜染。此即初也。問：依他、雜染有何差別？答：總別有異，或可寬狹不同。依他是寬，從緣生者皆依他故，三雜染中不攝長養五根等故。
> Explanation: This next section presents the second aspect, the results of the cycle of existence. It has two parts: first, the arising of dependent nature; second, the arising of the three types of defilement. This passage covers the first part. Question: What is the difference between dependent nature and defilement? Answer: They differ as general versus specific, or in terms of scope. Dependent nature is broader—whatever arises from conditions is dependent. The three types of defilement do not include things like the nurturing of the five sense faculties.
由此因緣，或為煩惱雜染所染，或為業染所染，或為生雜染所染，於生死中，長時馳騁，長時流轉，無有休息。
> Because of these conditions, beings become stained by the defilements of mental afflictions, stained by the impurities of actions, and stained by the defilements of rebirth. Thus they race and drift through the cycle of birth and death for a long time, wandering endlessly without rest.
釋曰：此下第二生三雜染，於中有二：初由三雜染流轉生死，後由三雜染流轉六趣。此即初也，謂由此執為因緣故生三雜染。三雜染者，謂或業生所緣、相應二縛所縛，故名雜深。由此雜染，分段、變易二生死中馳騁流轉無有休息二種生死義如別章。
> The commentary explains: The next section discusses the three kinds of defilements that arise, and it is divided into two parts. The first part explains how these three defilements cause one to cycle through birth and death, while the second part explains how they cause one to cycle through the six realms of existence. This is the first part. It states that because of these attachments as the root cause, the three kinds of defilements arise. What are these three defilements? They are the bonds of action, the bonds of the objects of perception, and the bonds of mental states—these two types of bonds entangle beings, which is why they are called defilements. Because of these defilements, beings race and wander endlessly through the two kinds of birth and death—the mundane and the transcendental—without any rest. The meanings of the two kinds of birth and death are explained in a separate chapter.
或在那落迦、或在傍生、或在餓鬼、或在天上、或在阿索洛、或在人中受諸苦惱。
> Whether in hell, among animals, among hungry ghosts, in the heavens, among the titans, or in the human realm, they experience all kinds of suffering.
釋曰：此即第二由三雜染流轉六趣。言那落迦，依順正理二十一云：迦是樂名，那者言無。落是與義，無樂相與名那落迦。或復落迦是救濟義，那名不可，不可救濟名那落迦。依大婆沙百七十二云：捺落名人，迦名為惡，惡人生處名捺落迦。依毗曇論第八卷云：不可樂故名地獄。言傍生者，毗曇論云：身橫行故名畜生。順正理云：彼趣多分身橫住故。或彼趣中容有少分傍行者，婆沙論云：其形傍故行亦傍，以行傍故形亦傍，故名傍生。有說：遍諸處故名傍生，謂此遍於五趣有故。言餓鬼者，毗曇論云：從他悕求故名餓鬼。順正理云：多懷法劣，其形瘦悴，身心輕躁，故名餓鬼。婆沙論云：飢渴增故名為餓鬼。有說：被驅役故名鬼，恒為諸天處處驅役，常馳走故。所言天者，毗曇論云：光明故名天。順正理云：天謂尊高，神用自在，眾所祈告，故名為天。婆沙論云：光明增故名天，以彼自然身光恒照晝夜等故。阿素洛者，正理云：素洛名天，是自在義。阿是非義，顯彼非天自在減天，名阿素洛。婆沙論云：素洛是天，彼非天故名阿素洛。復次素洛名端政，彼非端政名阿素洛。所言人者，毗曇論云：意寂靜故名人。順正理云：多思慮故名人。婆沙論云：能寂靜故名人，以五趣中能寂靜意無如人者。廣釋如彼正理婆沙，具如別章。
> The commentary explains that this is the second point, which discusses how beings revolve through the six realms due to the three types of defilements. Regarding the term "naraka" (hell), according to the \*Shun Zheng Li Lun\* (chapter 21): "Ka" means pleasure, "na" means no, and "raka" signifies giving. Thus, "naraka" means that no pleasure is given. Alternatively, "raka" can mean rescue, and "na" means not; hence, "naraka" refers to those who cannot be rescued. According to the \*Da Pi Po Sha Lun\* (chapter 172): "Na" refers to beings, and "raka" means evil; thus, "naraka" is the place where evil beings are reborn. According to the \*Pi Tan Lun\* (chapter 8): It is called hell because it is utterly devoid of happiness. Regarding "beasts" (animals), the \*Pi Tan Lun\* states: They are called animals because their bodies move horizontally. The \*Shun Zheng Li Lun\* explains: In this realm, most beings have bodies that lie horizontally. Alternatively, some beings in this realm may move sideways. The \*Da Pi Po Sha Lun\* says: Because their forms are horizontal, their movements are also horizontal; conversely, because their movements are horizontal, their forms are horizontal. Hence, they are called "beasts." Some say they are called "beasts" because they pervade all places, as they exist in all five realms. Regarding "hungry ghosts," the \*Pi Tan Lun\* states: They are called hungry ghosts because they seek and crave from others. The \*Shun Zheng Li Lun\* explains: They are filled with many inferior qualities, their bodies are thin and haggard, and their minds and bodies are restless and agitated; hence, they are called hungry ghosts. The \*Da Pi Po Sha Lun\* says: Because their hunger and thirst are intense, they are called hungry ghosts. Some say they are called ghosts because they are constantly driven and controlled, always being chased and running about by the gods everywhere. Regarding "devas" (gods), the \*Pi Tan Lun\* states: They are called devas because of their radiance. The \*Shun Zheng Li Lun\* explains: Devas are lofty and noble, with sovereign powers and freedom, and they are beings to whom all others pray and appeal; hence, they are called devas. The \*Da Pi Po Sha Lun\* says: Because their light is exceedingly bright, and their natural bodily radiance shines continuously day and night, they are called devas. Regarding "asuras," the \*Shun Zheng Li Lun\* states: "Sura" means deva, signifying sovereignty. "A" is a negative prefix, indicating that they are not devas, and their sovereignty is less than that of devas; hence, they are called asuras. The \*Da Pi Po Sha Lun\* says: Sura means deva, and since they are not devas, they are called asuras. Furthermore, sura can also mean beauty or proper form, and since they lack such beauty, they are called asuras. Regarding "humans," the \*Pi Tan Lun\* states: They are called humans because their minds are calm and peaceful. The \*Shun Zheng Li Lun\* explains: They are called humans because they are highly reflective and thoughtful. The \*Da Pi Po Sha Lun\* says: They are called humans because they can attain inner stillness, for among the five realms, none can calm the mind as effectively as humans. For a more detailed explanation, please refer to the \*Shun Zheng Li Lun\*, the \*Da Pi Po Sha Lun\*, and other related chapters.
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粮。
> Furthermore, Sublime Being, there are beings who, from the very beginning, have not planted roots of goodness, have not purified their obstacles, have not matured their minds, have not cultivated profound understanding, and have not accumulated the two kinds of resources—merit and wisdom.
釋曰：自下第三約位辨立三無性意，於中有二：初約五位說生無自性性；後彼雖如是下，約加行等位說後二種無自性性。夫論觀門有其五位，如成唯識第九卷說。何謂悟入唯識五位？一資粮位，謂修大乘順解脫分，解云：始從十信至十迴向。二加行位，謂修大乘順決擇分，解云：在十迴向第十終心。三通達位，謂諸菩薩所住見道。四修習位，謂諸菩薩所住修道。五究竟位，謂住無上正等菩提。今依此經分為兩段：初約五位辨生無自性性，即當唯識初資粮位及十信前種解脫分善根位也；後約加行等位辨立後二無性，即當唯識中間三位，除無學位，非所為故。此即初也，於中有三：初明說教所為；次我為彼下，對機正說；後彼聞下，辨教勝利。此即初也。然彼所為有其五位：一種善根位，謂十信前種解脫分善根位也。種解脫分善根之法，如優婆塞戒經中說。二清淨位，謂即十信，謂能隨分淨罪業故。故深密經第二卷云：未清淨罪業者，清淨罪業。緣起經云：內法異生不共無明已永斷故，不造罪業也。三成熟相續位，謂即十解，能令信等相續成就。故深密云：依彼成熟善根力故。四多修勝解位，謂即十行，決定勝解多現前故。五積集福智資粮位，即十迴向，具足福智二資粮故。此中意說，未種善根令種善根，乃至未具資粮令得具足故，為此等故說生無性。又解：此文辨資粮位五事差別，非立五位配四十心。五事差別如前分別。
> Explanation: The commentary says: From here onward, the third section explains the intent behind establishing the threefold absence of self-nature based on different stages. This is divided into two parts: First, it explains the absence of intrinsic nature in terms of birth based on the five stages; second, starting from "Although this is so," it explains the latter two types of absence of self-nature based on stages such as the preparatory practice. Generally speaking, the path of contemplation consists of five stages, as described in Chapter Nine of the \*Completion of Consciousness Only\*. What are the five stages for realizing Consciousness Only? 1. The Stage of Accumulation: This involves cultivating the factors leading to liberation in the Mahayana. Explanation: This spans from the ten stages of faith to the ten dedications. 2. The Stage of Preparation: This involves cultivating the factors leading to discriminative insight in the Mahayana. Explanation: This occurs at the final moment of the tenth dedication. 3. The Stage of Penetration: This refers to the path of seeing where Bodhisattvas abide. 4. The Stage of Cultivation: This refers to the path of practice where Bodhisattvas abide. 5. The Stage of Completion: This refers to abiding in supreme perfect enlightenment. Now, based on this sutra, the discussion is divided into two sections: First, it explains the absence of intrinsic nature in terms of birth based on the five stages, which corresponds to the initial stage of accumulation in the Consciousness Only system and the stage of planting roots of liberation before the ten stages of faith. Second, it explains the latter two types of absence of self-nature based on stages such as the preparatory practice, which corresponds to the middle three stages in the Consciousness Only system, excluding the stage of no further learning, as it is not relevant here. This is the first section, which itself has three parts: First, it clarifies the purpose of the teaching; second, starting from "For their sake, I," it addresses the appropriate audience with the actual teaching; third, starting from "Having heard this," it explains the benefits of the teaching. This is the first part. Now, the intended audience consists of five types based on stages: 1. The Stage of Planting Roots of Goodness: This refers to the stage before the ten stages of faith, where one plants roots of liberation. The method for planting roots of liberation is described in the \*Sutra on Upāsaka Precepts\*. 2. The Stage of Purification: This refers to the ten stages of faith, where one can purify karmic offenses according to one's capacity. Thus, the \*Sutra of the Profound Secret\* (Volume Two) states: "Those who have not purified their karmic offenses will purify them." The \*Sutra on Dependent Origination\* states: "Because ordinary beings within the Dharma have already eradicated the unshared ignorance, they do not create karmic offenses." 3. The Stage of Maturation of the Mental Continuum: This refers to the ten stages of understanding, where faith and other qualities are gradually developed and matured. Thus, the \*Sutra of the Profound Secret\* states: "Based on the power of maturing roots of goodness." 4. The Stage of Extensive Cultivation of Superior Understanding: This refers to the ten stages of practice, where decisive superior understanding frequently manifests. 5. The Stage of Accumulating the Provisions of Merit and Wisdom: This refers to the ten dedications, where the provisions of merit and wisdom are fully developed. The intent here is that for those who have not yet planted roots of goodness, they should do so; for those who have not yet fully accumulated provisions, they should complete them. Therefore, for these reasons, the absence of self-nature in terms of birth is taught. Another interpretation: This passage describes five distinctions within the stage of accumulation, rather than establishing five stages corresponding to the forty minds. The five distinctions are as explained earlier.
我為彼故，依生無自性性宣說諸法。
> For this reason, I teach that all phenomena lack an inherent, self-existing nature.
釋曰：此即第二對機正說。謂諸有情從本已來，未悟諸法緣生道理，妄執無因自然而生。是故世尊依生無自性性，說一切法皆從因生，不由自然。
> Explanation: This is the second stage, where the teaching is given directly according to the listener's capacity. It means that all sentient beings, from the very beginning, have failed to understand the principle that all things arise due to causes and conditions. Instead, they wrongly believe that things come into being without any cause, naturally on their own. Therefore, the World-Honored One, based on the principle that arising has no inherent nature, taught that all things arise from causes, not by themselves.
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。
> When he hears this, he is able to gradually understand, within all conditioned phenomena arising from causes, that they are impermanent, unsteady, and subject to change and decay.
釋曰：此即第三聞教勝利。四種勝利即分為四：一解了無常利、二怖畏厭患利、三止惡修善利、四五事具足利。此即初也。謂世尊說：從無明緣行乃至老死，不從自在天等所生。由斯有情隨分解了一切諸法無常無恒，是無常故即不安穩，非如涅槃離生滅故即是安住。又諸有為前滅後生漸次衰壞變壞之法，
> Explanation: This is the third benefit of hearing the teaching. The four benefits are divided into four: first, the benefit of understanding impermanence; second, the benefit of fear and renunciation; third, the benefit of ceasing evil and cultivating good; fourth, the benefit of fulfilling the five qualities. This is the first one. That is, the World-Honored One taught: from ignorance, volitional formations arise, up to aging and death — these do not arise from a supreme deity or other such sources. Through this, sentient beings, according to their capacity, understand that all phenomena are impermanent and not lasting. Because they are impermanent, they are not stable; unlike nirvana, which is free from birth and death and is thus abiding. Furthermore, all conditioned things decay and deteriorate gradually, with the previous ceasing and the later arising — these are phenomena that change and fall apart.
於一切行，心生怖畏，深起厭患，
> Filled with fear and deep aversion toward all conditioned things,
釋曰：此即第二怖畏厭患利，如文可知。
> The commentary explains: This is the second benefit of fearing and turning away from suffering, as is evident from the text.
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。
> When the mind gives rise to fear and dread, and having deeply turned away from such defilements, one restrains from all evil actions. With regard to unwholesome deeds, one is able to refrain from committing them; with regard to wholesome deeds, one is able to diligently cultivate them.
釋曰：此即第三止惡修善利，如文可知。
> Explanation: This is the third benefit—stopping evil and cultivating goodness, as the text plainly shows.
修習善因故，未種善根能種善根，未清淨障能令清淨，未熟相續令成熟。由此因緣，多修勝解，亦多積集福德、智慧二種資粮。
> Because they cultivate virtuous causes, those who have not yet planted good roots can do so; those whose obstacles have not been purified can purify them; those whose minds are not yet mature can become mature. Through these conditions, they develop strong faith and insight, and also accumulate the two kinds of merit—merit and wisdom—as their spiritual provisions.
釋曰：此即第四五事具足利。釋五事相，准上應知。
> Explanation: This is the fourth benefit, where all five elements are complete. As for the characteristics of these five elements, they should be understood according to the above explanation.
彼雖如是種諸善根，乃至積集福德、智慧二種資粮，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。
> Even though they have planted many roots of goodness and accumulated the two kinds of merit and wisdom, they still fail to truly understand that within the nature of lacking self-existence, there is also the lack of self-nature in characteristics and the two types of ultimate lack of self-nature.
釋曰：此下第二約加行等位說後二種無自性性，於中有三：初明說教所為，次如來為彼下對機正說，後彼聞已下辨教勝利。此即初也，於中有二：初明未了二種無性，後辨不了無性之性。謂諸有情聞說諸法從緣而生，不從自在天等所生，由斯解了無常等義，積集福智二資粮等，而未能了諸有為行皆如幻等非實有性，便執諸法定有實性。此多不了相無性性，或復不了如上所說二種勝義無自性性。
> Explanation: What follows is the second part, which explains the latter two types of absence of intrinsic nature based on the stages of spiritual practice. This section has three parts: first, it clarifies the purpose behind the teaching; second, starting with "the Tathāgata, for their sake," it presents the direct instruction tailored to the listeners; third, starting with "after they heard it," it describes the benefits of the teaching. The current passage deals with the first part, which itself has two aspects: first, it explains that sentient beings fail to understand the two types of absence of intrinsic nature; second, it clarifies what it means to not understand the nature of these absences. Specifically, when sentient beings hear that all phenomena arise from causes and conditions, not from a supreme deity or other such sources, they come to understand ideas like impermanence, and they accumulate the two types of merit and wisdom. However, they still fail to realize that all conditioned activities are like illusions or magical creations—they lack true, inherent existence. As a result, they cling to the belief that all phenomena have a fixed, real nature. Most of them fail to understand the absence of intrinsic nature in terms of characteristics, or they fail to grasp the two kinds of ultimate truth that likewise lack intrinsic nature, as explained above.
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。
> For those who have not yet truly turned away from all conditioned things, have not yet truly detached from desire, have not yet truly attained liberation, have not yet fully freed themselves from the defilements of afflictions, have not yet fully freed themselves from the defilements of karmic actions, and have not yet fully freed themselves from the defilements of birth and rebirth.
釋曰：此即第二明不了失，謂未能了相無自性業故，於一切行未能正厭等。言正厭是加行道，正離欲者是無間道，正解脫等是解脫道及勝進道。煩惱業生三種雜染，如攝大乘及唯識等。
> The commentary explains: This is the second point, which clarifies the fault of not understanding—namely, because one fails to realize that all phenomena lack inherent nature, one cannot properly turn away from all conditioned things. "Properly turning away" refers to the path of preparation, "properly detaching from desire" refers to the uninterrupted path, and "properly attaining liberation" refers to the path of liberation and the path of further progress. The three kinds of defilement—afflictions, karma, and birth—are as explained in the \*Compendium of the Great Vehicle\* and the \*Consciousness-Only\* texts.
如來為彼更說法要，謂相無自性性及勝義無自性性。
> The Thus-Gone One then taught them the essential points of the teaching: the absence of inherent nature in appearances, and the absence of inherent nature in ultimate truth.
釋曰：此下第二對機正說。於中有二：初正說教，後明說教之意。此即初也，謂十迴向終加行位等，宜聞此教故為說之。
> Explanation: Next, the second part addresses the audience directly. It consists of two sections: first, the actual teaching; second, clarifying the intent behind the teaching. This is the first section—since the practitioner at the end of the Ten Dedications stage, in the preparatory practices, is ready to hear this teaching, it is delivered for their benefit.
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；
> To help them truly turn away from all conditioned things, genuinely abandon desire, and attain true liberation—so that they may transcend all afflictions and defilements, go beyond all karmic impurities, and rise above the taint of rebirth—
釋曰：此第二明說教之意。為欲令其加行等位速能成辦加行等道，及令超過三種雜染，是故更說二種無性。
> Explanation: This second section clarifies the purpose of the teaching. It is meant to help practitioners at the preparatory and other stages quickly accomplish the paths of preparation and beyond, and to enable them to transcend the three kinds of defilements. Therefore, the two types of non-inherent existence are further explained.
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。
> Having heard this teaching, he came to truly understand and accept that within the nature of arising—which has no inherent existence—the characteristics of phenomena are also without inherent existence, and that ultimate reality is likewise devoid of any fixed essence. He discerned, reflected, and directly realized this truth as it truly is.
釋曰：此下第三辨教勝利，於中有二：初明加行位中所得勝利，後於依他起下辨地上二地所得勝利。此即初也。此中正明於加行位所得勝利，然加行位諸說不同。有說即屬第二僧祗，極歡喜地近方便故，如未至定即屬初禪。有說正在第十迴向，第一僧祗未入地故。雖有兩說，護法菩薩存第二解，如成唯識第九卷說，近見道故立加行名。於此位中聞後二種無性教故，作四尋思、四如實觀，存能緣識、遣所取空，即是相自性性，即彼無性所顯勝義，名為勝義無自性性。若廣分別，如成唯識第九卷說。故今說云，於二無性簡擇思惟即四尋思，如實通達即四如實智也。又解：簡擇思惟者，四尋思位。如實通達者，初地已上通達位也。
> The commentary explains: This is the third section, which clarifies the benefits attained through the teaching. It has two parts: first, it clarifies the benefits gained during the preparatory stage; second, in the section beginning with "depending on the other-dependent nature," it clarifies the benefits gained at the two stages above the ground. This is the first part. Here, it specifically clarifies the benefits gained during the preparatory stage. However, there are differing views regarding the preparatory stage itself. Some say it belongs to the second incalculable eon (asamkhyeya kalpa), because it is close to the stage of Great Joy, just as the concentration of "not yet attained" belongs to the first concentration (dhyāna). Others say it is precisely in the tenth stage of dedication (pariṇāmana), because within the first incalculable eon, one has not yet entered the ground. Although there are these two views, Master Dharmapāla upholds the second interpretation, as stated in the \*Cheng Weishi Lun\* (Demonstration of Consciousness Only), Volume 9: because it is close to the direct realization of the truth, it is called the "preparatory stage." In this stage, because one hears the teaching on the two kinds of absence of nature, one engages in the four investigations (catuḥ-paryeṣaṇā) and the four correct realizations (catuḥ-pratisaṃvedanā). One maintains the perceiving consciousness while rejecting the emptiness of the perceived object. This is the nature of characteristics—that is, the ultimate truth revealed by that absence of nature is called the "ultimate truth of absence of nature." For a detailed explanation, see the \*Cheng Weishi Lun\*, Volume 9. Therefore, the text here says: "Investigating and contemplating the two kinds of absence of nature" refers to the four investigations, and "correctly and directly understanding" refers to the four correct realizations. Another interpretation: "Investigating and contemplating" refers to the stage of the four investigations, while "correctly and directly understanding" refers to the stage of direct realization, which is above the first ground.
於依他起自性，能不執著遍計所執自性相。
> Regarding the nature that arises dependent on other conditions, one can avoid clinging to the falsely imagined nature of things as they appear.
釋曰：此下第二辨地上二位所得勝利。有六勝利即分為六：一遣所執相、二不起三因、三滅依他起、四斷當苦因、五能引三道、六離三雜染。此即初也，謂地上二位聞前所說二無性故，能不執著遍計所執。
> Explanation: This second section distinguishes the six benefits attained at the two stages of the Ground. There are six benefits, divided as follows: first, dispelling clinging to perceived characteristics; second, not giving rise to three causes; third, extinguishing dependent arising; fourth, cutting off causes of future suffering; fifth, being able to bring forth the three paths; sixth, being free from three defilements. This is the first benefit, meaning that those at the two stages of the Ground, having heard the earlier explanation of the two types of absence of intrinsic nature, are able to avoid clinging to what is merely imputed by discrimination.
由言說不熏習智故；由言說不隨覺智故；由言說離隨眠智故；
> Because awareness does not cultivate through words, because awareness does not follow the stirrings of words, because awareness is freed from the dormant traces of words—
釋曰：此即第二不起三因，謂不執故三因不成，因不成故生三種智。言三智者，一言說不熏習智、二言說不隨覺智、三言說離隨眠智。然此三智自有二說：一從境得名，謂後所得智緣三境生立三智名。一云從因得名，謂即二種無自性智，從三種因之所生故立三種名。
> Here, the commentary explains that this is the second set of three causes for non-arising. Because there is no grasping, these three causes do not take shape, and because the causes do not take shape, three kinds of wisdom arise. What are the three kinds of wisdom? First, the wisdom that is not conditioned by verbal expression. Second, the wisdom that does not follow verbal labels. Third, the wisdom that is free from latent tendencies toward verbalization. There are two interpretations of these three kinds of wisdom. One view says they are named after their objects: the wisdom attained afterward arises in relation to three objects, hence three names. Another view says they are named after their causes: that is, the two kinds of wisdom regarding the absence of self-nature arise from these three causes, so they are called three.
能滅依他起相。
> It can extinguish the appearance of dependent origination.
釋曰：此即第三滅依他起，謂不起三因成三種智，由三智故能滅依他也。
> Here is the translation: This explains the third point: eliminating dependence on other conditions. That is, by not giving rise to the three causes, one achieves three kinds of wisdom. Through these three wisdoms, one is able to eliminate reliance on other conditions.
於現法中，智力所持，能永斷滅，當來世因。
> In this present life, supported by wisdom, one can completely cut off the causes of future rebirth.
釋曰：此即第四斷當苦因。由前三智滅依他故，於現身中有方便智。以方便智所攝持故，彼根本智能永斷除當來世因。
> Commentary: This is the fourth point—cutting off the cause of future suffering. Through the first three insights, one eliminates reliance on other conditions, and in the present life, one develops practical wisdom. Supported by this practical wisdom, the fundamental insight can permanently sever the causes of future rebirths.
由此因緣，於一切行能正厭患、能正離欲、能正解脫。
> Because of this cause and condition, one can truly grow weary of all conditioned things, rightly turn away from desire, and attain true liberation.
釋曰：此即第五引三道，所謂加行、無間、解脫也。
能遍解脫，煩惱業生，三種雜染，
> Able to reach full liberation, freeing oneself from the afflictions, karma, and the three types of defilements that arise from them.
釋曰：此即第六離三雜染，如文可知。
> Explanation: This is the sixth point, "leaving behind the three kinds of defilements," as is clear from the text.
復次，勝義生！諸聲聞乘種姓有情，亦由此道、此行迹故，證得無上安隱涅槃；諸獨覺乘種姓有情、諸如來乘種姓有情，亦由此道、此行迹故，證得無上安隱涅槃。
> Further, Paramārtha-samudgata, all beings of the Hearer lineage, by this very path and practice, attain the supreme peaceful Nirvāṇa. Likewise, all beings of the Solitary Realizer lineage and all beings of the Tathāgata lineage, by this very path and practice, attain the supreme peaceful Nirvāṇa as well.
釋曰：此下第四約三無性辨一乘義。義於中有三：初約聖道辨一乘義，次善男子下明趣寂聲聞定不成佛，後若迴向下明迴向聲聞定得成佛。總釋意云：第一段中約三種姓，如來方便說為一乘，就實正理具有三乘，各證無餘究竟涅槃。勝鬘經意亦同此說。第二段意，定性二乘唯證二乘無餘涅槃，必無後時得成佛義，故瑜伽云：二乘所證無餘涅槃，唯有真如清淨法界。第三段意，不定種姓迴向聲聞必當成佛，是故法華方便品說為二乘種姓理實決定得成佛果。若依此說，方便說三，就實為一，故法華云：十方佛土中，唯有一乘法，無二亦無三，除佛方便說。法華、勝鬘各據一義，今此一部義俱有故，解深密是最了義義如別章。就初段中復分為三：初明三乘各證自乘無餘涅槃，次約聖道方便說一，後明理實三乘差別。此即第一，謂三乘種姓各以無性妙清淨道證無餘依妙涅槃界。然彼聖道能通義故名之為道，即彼聖道諸聖遊履亦名行迹，由此道迹離諸煩惱有漏苦身，證得常住寂滅之樂，是故說為安隱涅槃。
> Commentary: The following is the fourth section, which examines the meaning of the One Vehicle in terms of the Threefold Nature. This section contains three parts: first, it explains the meaning of the One Vehicle in relation to the noble path; second, beginning with "Good sons," it clarifies that those of the Lesser Vehicle who seek only their own cessation will definitely not attain Buddhahood; third, beginning with "If they turn back," it clarifies that those of the Lesser Vehicle who do turn back will definitely attain Buddhahood. The overall explanation is as follows: In the first part, with reference to the three spiritual capacities, the Tathāgata provisionally speaks of the One Vehicle, but in terms of ultimate truth, there are actually three vehicles, each attaining its own final nirvāṇa without remainder. The meaning of the \*Śrīmālā Sūtra\* is consistent with this. In the second part, those of the Lesser Vehicle who are fixed in their nature attain only the nirvāṇa without remainder of the two vehicles, and there is no possibility of their attaining Buddhahood at a later time. Thus, the \*Yogācārabhūmi\* says: The nirvāṇa without remainder realized by the two vehicles consists solely of the pure realm of reality, which is suchness. In the third part, those of the Lesser Vehicle who are of undetermined spiritual capacity and who turn back will definitely attain Buddhahood. Therefore, the \*Lotus Sūtra's Chapter on Skillful Means\* says that those of the two vehicles, in terms of their spiritual capacity, are in reality certain to attain the fruit of Buddhahood. According to this explanation, the three vehicles are spoken of provisionally, while in truth there is only the One Vehicle. Hence the \*Lotus Sūtra\* states: "In the Buddha-lands of the ten directions, there is only the Dharma of the One Vehicle. There are not two, nor three—except for the Buddha's skillful teachings." The \*Lotus Sūtra\* and the \*Śrīmālā Sūtra\* each present one aspect, but this sūtra (\*Saṃdhinirmocana\*) contains both meanings, making it the most definitive teachingSee the separate chapter for further explanation. Within the first part, there are three subdivisions: first, it explains that each of the three vehicles attains its own nirvāṇa without remainder; second, in terms of the noble path, it provisionally speaks of the One Vehicle; third, it explains that in ultimate reality, the three vehicles are distinct. This is the first subdivision, which states that the three spiritual capacities each, through the supremely pure path that has no inherent nature, attain the sublime realm of nirvāṇa without remainder. Now, that noble path is called "path" because it leads to liberation; it is also called "trail" because noble beings traverse it. By means of this path and trail, one abandons all afflictions and the afflicted physical body of suffering, and realizes the everlasting, still, and blissful state, which is why it is described as peaceful nirvāṇa.
一切聲聞、獨覺、菩薩，皆共此一妙清淨道，皆同此究竟清淨，更無第二乘。依此故，密意說言唯有一乘。
> All Śrāvakas, Pratyekabuddhas, and Bodhisattvas share this one wondrous, pure path—this same ultimate purity, with no second vehicle. Therefore, it is taught with hidden intent that there is only the One Vehicle.
釋曰：此即第二方便說一。言聲聞者，諸佛聖教聲為上首，從師友所聞此教聲，展轉修證永出世間小行小果，故名聲聞。言獨覺者，常樂寂靜不欲雜居，修加行滿無師友教，自然獨悟永出世間中行中果，故名獨覺。或觀待緣而悟聖果，亦名緣覺。言菩薩者，悕求大覺悲愍有情，或求菩提志願堅猛，長時修證永出世間大行大果，故名菩薩。具如瑜伽、釋論廣解。總說意云：謂彼三乘皆其此一妙無性道，即說此道名究竟淨，唯有此道更無第二，故約一道說為一乘。故深密云：唯有一清淨道更無第二，而不別說究竟清淨。故知究竟清淨即是妙清淨道也。又云：一言自有三種：一、道一故名一，二、果一故名一，三、理一故名一。今依此文有其二種：妙清淨道即是道一，究竟清淨即是果一。依此二一更無第二，故深密意說唯有一乘，而不同下第四卷中約理無別故說一乘。然一乘者唯一佛乘，故勝鬘經云：聲聞、緣覺皆入大乘。大乘即佛乘也。又法華經云：十方佛土中，唯有一乘法，無二亦無三。或可法身以明一乘，故法華論云：以如來法身與聲聞法身法身無異，故與授記後當分別。此即六中帶數釋也。論體性者，若受用身，四智心品所攝蘊等以為體性。若就法身，真如為體，總相出體，於一乘門教理行果以為一乘。然此一乘聖教甚多，譯者非一，意趣深遠，是故新舊競興諍論。一真諦等一類諸師，依法華等諸經及論，皆作此說：一切眾生皆有佛性。故涅槃經第七卷云：二十五有，有我不耶？佛言：善男子，我者即是如來藏義。一切眾生悉有佛性，即是我義。又第二十五云：眾生佛性不一不異，諸佛平等猶如虗空，一切眾生同共有之。此說理性。又第二十七云：師子吼者，名決定說一切眾生悉有佛性。又云：譬如有人家有乳酪，有人問言：汝有蘇耶？答言：我有。酪實非蘇，以巧方便定當得故，故言有蘇。眾生亦爾，悉皆有心。凡有心者，定當得成阿耨多羅三藐三菩提。以是義故，我定說一切眾生悉有佛性。此說行性。又三十三云：一切眾生同有佛性，皆同一乘，同一解脫，一因一果，同一甘露，一切當得常樂我淨，是名一味。通說理行。又法華經云：十方佛土中，唯有一乘法，無二亦無三，除佛方便說。又云：唯此一事實，餘二則非真。又勝鬘經：聲聞、緣覺皆入大乘。又須真天子所問經云：文殊師利言：一切皆得審當作佛，卿莫疑也。所以者何？一切當得如來覺故。廣說如彼。又入楞伽第二明五乘性云：闡提二種：一者、焚燒一切善根，二者、憐愍一切眾生作盡願。二中從一定不成佛。具說如彼四卷。楞伽第一卷說：言雖有異，意同前本。准此等經，無姓有情亦得成佛。又梁攝論第十五云：五救濟乘為業。乃至彼云：未定根性聲聞，能安立彼為修行大乘故。釋曰：乃至若得信等五根，不名定根，以未得聖故。若得未知、欲知等三根，則名定根，以得聖故。若至頂位，不名定性，以不勉四惡道故。若至忍位，名為定性，以免四惡道故。若依小乘解，未得定根性，則轉小為大；若得定根性，則不可轉。如此聲聞無有改小為大義，云何說一乘？今依大乘解，未專修菩薩道，悉名未定根性。故一切聲聞皆有可轉小為大義，安立如此大小乘人，令修行大乘。智度論八十四云：有四種道：人、天道，並三乘道為四。菩薩法應引導眾生著大道中。若爾，任入大道者，著三乘中；若不任入涅槃者，著人、天福樂中，作涅槃因緣。又法華論云：聲聞有四種：一者決定，二者增上慢，三者退菩提，四者應化聲聞。二種聲聞如來與授記，謂應化聲聞退已還發菩提心者。決定增上二種聲聞根未熟故，如來不與授記。菩薩與授記者，方便令發心故。准此等文，決定無有無性有情，亦無定性聲聞獨覺必不成佛。而深密經及瑜伽等定不成者，約根未熟時分而說，非謂決定不成佛也。故寶性論第二卷云：向說一闡提常不入涅槃無涅槃性者，此義云何？為欲示現謗大乘因故，乃至依無量時故如是說。以彼實有清淨性故，不得說言彼常畢竟無清淨心。問：依瑜伽第八十云：於無餘依涅槃界中，遠離一切發趣事業，一切功用皆悉止息。若如上說，決定聲聞亦得成佛。彼瑜伽文如何會釋？答：依法華第三卷云：我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想入於涅槃。我於餘國作佛，更有異名。是人雖生滅度之想入於涅槃，而於彼土求佛智慧。大智論第九十三亦同此說。又涅槃經二十三云：聲聞獨覺八萬六萬四萬二萬一萬住處名為涅槃，無上法主聖王住處乃得名為大般涅槃。又楞伽第四頌云：
> This is the second explanation of the "One Vehicle" in terms of the "one path." \*\*Regarding Śrāvakas (Listeners):\*\* They are so called because they take the sound of the Buddhas' sacred teachings as foremost. Having heard this teaching from teachers and friends, they practice and realize it step by step, attaining the lesser practice and lesser fruit, forever transcending the mundane world. \*\*Regarding Pratyekabuddhas (Solitary Realizers):\*\* They delight in solitude and quiet, not wishing for company. When their preparatory practice is complete, without teacher or guide, they awaken alone by themselves, attaining the middle practice and middle fruit, forever transcending the mundane world. Alternatively, because they awaken to the holy fruit by depending on conditions, they are also called "Conditioned Awakened Ones." \*\*Regarding Bodhisattvas:\*\* They aspire to great enlightenment and have compassion for sentient beings. Or they seek bodhi with firm and fierce resolve, practicing over a long time, forever transcending the mundane world with great practice and great fruit. Hence they are called Bodhisattvas. As extensively explained in the \*Yogācārabhūmi\* and its commentaries, the general meaning is thus: All three vehicles share this one wondrous nature-of-no-self path. This path is called ultimate purity. There is only this path—there is no second. Thus, in terms of the one path, it is called the One Vehicle. Therefore, the \*Saṃdhinirmocana Sūtra\* says: "There is only one pure path, with no second," without separately distinguishing ultimate purity. Hence we know that ultimate purity is precisely the wondrous pure path. Moreover, the "one" in "One Vehicle" has three meanings: 1. The path is one, hence called "one." 2. The fruit is one, hence called "one." 3. The principle is one, hence called "one." According to this passage, there are two types: the wondrous pure path is the oneness of the path, and ultimate purity is the oneness of the fruit. Based on these two onenesses, there is no second, so the \*Saṃdhinirmocana\* intent is to say there is only one vehicle. This differs from the fourth volume below, where the One Vehicle is explained in terms of the principle having no distinction. Yet the One Vehicle is indeed only the Buddha Vehicle. Therefore, the \*Śrīmālādevī Siṃhanāda Sūtra\* says: "Śrāvakas and Pratyekabuddhas all enter the Mahāyāna. The Mahāyāna is precisely the Buddha Vehicle." Also, the \*Lotus Sūtra\* says: "In the Buddha-lands of the ten directions, there is only the One Vehicle—no two, no three." Alternatively, the Dharma-body can be used to elucidate the One Vehicle. Hence the \*Lotus Commentary\* says: "Because the Tathāgata's Dharma-body and the Śrāvakas' Dharma-body are no different, therefore they can be given predictions of enlightenment." This will be discussed later. These are the "numerical qualifier" explanations within the six types of compound words. \*\*On the essence of the One Vehicle:\*\* If we speak of the enjoyment body, the four wisdoms' mental factors constitute its essence. If we speak of the Dharma-body, suchness is its essence. Summarizing the essence, the One Vehicle encompasses the teaching, principle, practice, and fruit of the single vehicle. However, the sacred scriptures on the One Vehicle are numerous, translated by different masters with profound and far-reaching intent. Hence, old and new schools have arisen in debate. \*\*First, a certain group of masters led by Paramārtha,\*\* basing themselves on the \*Lotus Sūtra\* and other sūtras and treatises, all make this claim: All sentient beings have Buddha-nature. Thus, \*Mahāparinirvāṇa Sūtra\*, volume seven, says: "Is there a Self in the twenty-five realms of existence?" The Buddha replied: "Good man, 'Self' means the meaning of the Tathāgata-essence. All sentient beings have Buddha-nature—this is the meaning of Self." Volume twenty-five says: "Sentient beings' Buddha-nature is neither one nor different. All Buddhas are equal, like space, and all sentient beings share it in common." This speaks of the principle-nature. Volume twenty-seven says: "The lion's roar is called the definitive declaration that all sentient beings have Buddha-nature." It also says: "Suppose someone had milk and curds at home. Another asks: 'Do you have butter?' They answer: 'Yes, I have butter.' Though curds are not yet butter, with skillful means they will certainly obtain it, so they say they have it. Sentient beings are likewise—all have mind. All who have mind will certainly attain Anuttarā Samyaksaṃbodhi. For this reason, I definitively declare that all sentient beings have Buddha-nature." This speaks of the practice-nature. Volume thirty-three says: "All sentient beings share the same Buddha-nature, all are of the same One Vehicle, the same liberation, one cause, one fruit, the same nectar. All will attain permanence, bliss, self, and purity—this is called the one taste." Collectively speaking of both principle and practice. Also the \*Lotus Sūtra\* says: "In the Buddha-lands of the ten directions, there is only the One Vehicle—no two, no three, except for the Buddha's skillful teachings." And: "This alone is the truth; the other two are not real." The \*Śrīmālā Sūtra\* says: "Śrāvakas and Pratyekabuddhas all enter Mahāyāna." The \*Sūtra of Questions Asked by the King of Upholders\* says: "Mañjuśrī said: All will certainly become Buddhas—do not doubt it. Why? Because all will attain Tathāgata's awakening." As extensively stated there. Also, the \*Laṅkāvatāra Sūtra\* (second volume), clarifying the five gotras, says: "There are two kinds of icchantikas: one who burns all wholesome roots, and one who, out of compassion for all beings, makes the vow to remain until all are saved. Of these two, only the first never becomes a Buddha." As fully explained in that four-volume version. The first volume of the \*Laṅkāvatāra\* says the same though with slightly different wording. According to these sūtras, even beings without gotra can attain Buddhahood. Also, \*Mahāyānasaṃgraha\* (Paramārtha's translation), volume fifteen, says: "The five salvific vehicles are the activity," further stating: "Those of undetermined spiritual faculties among the Śrāvakas can be established to practice Mahāyāna." The commentary explains: For example, those who have attained faith etc., the five faculties, are not yet called "determined faculties" because they have not attained sagehood. If they attain the three faculties of "unknown, wishing to know, and already knowing," then they are called "determined faculties" since they have attained sagehood. Those at the peak of the mundane path are not yet "fixed in nature" since they have not escaped the four evil destinies. Those who reach the stage of patience are called "fixed in nature" because they have escaped the four evil destinies. According to the Hīnayāna interpretation, those who have not attained the determined faculties can shift from lesser to greater; once the faculties are determined, they cannot change. Thus there would be no meaning to "One Vehicle" in terms of Śrāvakas changing. But according to the Mahāyāna interpretation, anyone who has not exclusively cultivated the Bodhisattva path is called "undetermined in nature." Therefore all Śrāvakas have the capacity to change from lesser to greater, and such persons of both great and small vehicles can be established in Mahāyāna practice. The \*Mahāprajñāpāramitā Śāstra\*, section eighty-four, says: "There are four paths: the human path, the celestial path, and the three vehicle paths. The Bodhisattva's Dharma should guide sentient beings into the great path. If so, those ready for the great path should be placed in the three vehicles; those not ready for nirvāṇa should be placed in the joys of human and celestial blessings, as causes for nirvāṇa." The \*Lotus Commentary\* says: "Śrāvakas have four types: (1) the determined, (2) the arrogant, (3) those who retreated from bodhi, and (4) the manifested Śrāvakas. The Tathāgata gives predictions to two of these types: the manifested Śrāvakas and those who retreated but later re-generated bodhicitta. To the determined and the arrogant, whose faculties are not yet mature, the Tathāgata does not give predictions. Why do Bodhisattvas give them predictions? As a skillful means to inspire them to generate the mind." According to such passages, there is definitively no being without Buddha-nature, nor any fixed Śrāvaka or Pratyekabuddha who inevitably fails to become a Buddha. As for the \*Saṃdhinirmocana Sūtra\* and the \*Yogācārabhūmi\* stating that some never attain Buddhahood—this is stated from the perspective of immature faculties at a particular time, not as an absolute finality. Thus, the \*Ratnagotravibhāga\*, volume two, says: "As for what was previously said about icchantikas never entering nirvāṇa, having no nirvāṇa-nature—what does that mean? It is to demonstrate the cause of slandering Mahāyāna... Thus it is spoken from the perspective of immeasurable time. Because they really do have pure nature, one cannot say that they forever, ultimately lack pure mind." \*\*Question:\*\* According to the \*Yogācārabhūmi\*, section eighty: "In the realm of nirvāṇa without remainder, one is free from all initiating activities, and all functions cease." If, as stated above, determined Śrāvakas can also become Buddhas, how do we reconcile that text? \*\*Answer:\*\* The \*Lotus Sūtra\*, volume three, says: "After my extinction, there will be disciples who do not hear this sūtra, who do not know or perceive the Bodhisattva path, and who, resting in the merits they have attained, think they have reached nirvāṇa and enter it. In another land, I will become a Buddha under a different name. Though such beings have the thought of nirvāṇa and enter it, in that land they seek the Buddha's wisdom." The \*Mahāprajñāpāramitā Śāstra\*, section ninety-three, says the same. The \*Mahāparinirvāṇa Sūtra\*, volume twenty-three, says: "The abodes of Śrāvakas and Pratyekabuddhas—eighty thousand, sixty thousand, forty thousand, twenty thousand, ten thousand āyus—are called nirvāṇa, but only the abode of the supreme Dharma-king and holy sovereign is truly called Great Nirvāṇa." And the \*Laṅkāvatāra Sūtra\*, volume four, says in verse:
譬如海浮木， 當隨波浪轉， 諸聲聞亦爾，相風所漂蕩， 離諸隨煩惱， 薰習煩惱縛，味著三昧樂， 安住無漏界， 無有究竟趣。亦復不退還， 得諸三昧身， 無量劫不覺。譬如昏醉人， 酒消然後寤， 得佛無上體。是我真法身。
> Like a floating log in the vast ocean, Drifting wherever the waves may turn, So too are the voice-hearers, Tossed about by the winds of conditions. Though free from coarse defilements, Still bound by the subtle bonds of habit, They cling to the bliss of meditative absorption, Dwelling in the realm beyond outflows, Yet never reaching the final goal. Nor do they turn back, Having attained the bodies of samadhi, But for countless eons they remain unaware. Like a person deeply drunk, Who wakes only when the wine wears off, They will one day attain the supreme body of a Buddha— That is my true Dharma body.
第二、第二亦同此意。又法華論云：實無而有增上慢人，以有世間三摩䟦提，實無涅槃而生涅槃想。對治此故，說化城譬喻應知。又云：第四人者，方便令入涅槃城故。涅槃城者，諸禪三昧城。過彼城已，令入大般涅槃城故。准此等文，瑜伽所說無餘涅槃，即彼楞伽所說三昧樂定，離分段故名為無餘。非實無餘，有變易故。勝鬘經說無無餘，故彼經云：是故阿羅漢、辟支佛，有餘生法不盡故有生，有餘梵行成故不純，事不究竟故當有所作，不度彼故當有所斷，以不斷故去涅槃界遠。乃至言得涅槃者是佛方便，唯有如來得般涅槃。准此應知，八萬劫等入三昧樂假名無餘，無實身智俱滅無餘涅槃然須陀洹等者從本為名，實是無學，是故二乘定得成佛。由此諸經實說一乘、假說二乘。二者、大唐三藏依諸經論立有五姓，無姓有情無涅槃性，定性二乘必不成佛。故善戒經第一卷云：若無菩薩性，雖復發心勤修精進，終不能得阿耨多羅三藐三菩提。又地持論第一卷云：非種姓人無種性故，雖復發心勤修精進，必不究竟阿耨菩提。瑜伽第三十五亦同地持。又此經云：一向趣寂靜聲聞種姓補特伽羅，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。又深密解脫經第二云：成就第一義寂滅聲聞性人，一切諸佛盡力教化，不能令其坐於道場得無上菩提，我說名為寂滅聲聞。又大菩薩藏經第五卷云：正定眾生是正法器，如來說法若不說法皆得解脫。邪定眾生非正法器，若使如來為彼說法若不說法，終不堪任證於解脫。如來如實知彼有情非法器已而便棄捨。央堀摩羅經第三卷云：三聚眾生別，即是聲聞乘，大乘唯二聚，可治不可治。所言邪定者，謂彼一闡提，正定謂如來，菩薩及二乘。又善戒經第三卷云：眾生調伏有其四種：一者有聲聞性得聲聞道，二緣覺性得緣覺道，三有佛性即得佛道，四者有人天性得人天樂。是名為四。勝鬘經云：又如大地持四重擔。何等為四？一者大海，二者諸山，三者草木，四者眾生。如是攝受正法善男子善女人，建立大地堪能荷負四種重任，喻彼大地。何等為四？謂離善知識無聞非法眾生，以人天善根而成就之。求聲聞者授聲聞乘，求緣覺者授緣覺乘，求大乘者授以大乘。又大般若五百九十三云：若有情類於聲聞乘性決定者，聞此法已速能證得自無漏地。於獨覺乘性決定者，聞此法已，速依自乘而得出離。於無上乘性決定者，聞此法已，速證無上正等菩提。若有情類，雖未證入正性離生，而於三乘不定者，聞此法已，皆發無上正等覺心。十輪經第九意同大般若。依菩薩地持第二卷云：人成就者，略記四種：有聲聞種性，以聲聞乘而成就之；有緣覺種性，以緣覺乘而成就之；有佛種性，以無上大乘而成就之；無種性者，則以善趣而成就之。瑜伽三十七亦同地持。又瑜伽論第二卷云：無涅槃法者，便闕三乘菩提種子。又瑜伽六十七云：住無種性人，是名畢竟無般涅槃法，乃至廣說。又五十二云：若於通達真如所緣緣中，有畢竟障種子，建立不般涅槃種性補特伽羅。若不爾者，建立為般涅槃法種性補特伽羅。又莊嚴論第一卷云：無性有二：一、時邊無般涅槃，二、畢竟無般涅槃。時邊無般涅槃法有四：一者、一向行惡行，二者、普斷諸善法，三者、無解脫分善根，四者、善因少不具足。畢竟無涅槃法者，以無因故，無般涅槃性，但求生死，不求涅槃人。又梁朝攝論第十四云：彼障因不具，一切眾生界，住二種定中，諸佛無自在。天親釋曰：眾生無涅槃性，名因不具。諸佛於此位中，不能令般涅槃神通，亦無自在。諸貪著生死，不信樂大乘。又大唐攝論云：
> Second, the second \[interpretation\] also follows the same principle. Moreover, the \*Commentary on the Lotus Sutra\* says: "There are arrogant people who, though actually without \[realization\], think they have it. Because they possess the worldly meditative absorptions of the ordinary world, they imagine nirvāṇa where there is actually no nirvāṇa." To counter this, the parable of the phantom city is taught — this should be understood. It also says: "For the fourth type of person, \[the Buddha\] skillfully leads them to enter the city of nirvāṇa. This city of nirvāṇa is the city of the meditative absorptions (dhyāna-samādhi). After passing beyond that city, they are led into the great city of ultimate nirvāṇa (mahāparinirvāṇa)." Based on these passages, what the \*Yogācārabhūmi-śāstra\* calls "nirvāṇa without remainder" corresponds to what the \*Laṅkāvatāra Sūtra\* calls the "bliss of meditative concentration" — it is called "without remainder" because it transcends the realm of birth and death (saṃsāra). It is not that there is truly no remainder, for there is still the subtle transformation \[of consciousness\]. The \*Śrīmālādevī Sūtra\* says there is no "without remainder" \[for arhats and pratyekabuddhas\]. That sūtra states: "Therefore, arhats and pratyekabuddhas still have residual causes of rebirth, so they are not free from birth; they have not fully perfected the holy life, so they are not pure; their task is not yet complete, so they still have things to do; they have not crossed over, so they still have things to cut off. Because they have not cut off \[these defilements\], they are far from the realm of nirvāṇa." Furthermore, it says that "attaining nirvāṇa" \[in their case\] is the Buddha's skillful means; only the Tathāgata truly attains parinirvāṇa. Based on this, one should understand: the "nirvāṇa without remainder" \[said to be attained\] after 80,000 kalpas \[of dwelling in meditative bliss\] is only nominal. There is no actual nirvāṇa without remainder in which both body and consciousness are utterly extinguished However, terms like "stream-enterer" (srotaāpanna) are named from their original stage; in reality, they are \[ultimately\] "noble learners" on the path.. Therefore, disciples of the two vehicles (śrāvaka and pratyekabuddha) are certain to attain Buddhahood. Thus, these sūtras genuinely teach the One Vehicle and provisionally teach the Two Vehicles. Second, the great Tang Dynasty master \*Xuanzang\*, based on various sūtras and śāstras, established the theory of five spiritual faculties (gotra). Beings with no spiritual potential (agotra) have no capacity for nirvāṇa; those fixed in the two vehicles will never attain Buddhahood. Thus, the \*Sutra of the Good Precepts\* (Śrīmālā? — actually \*Good Precepts Sūtra\*) states in its first roll: "If one lacks the bodhisattva nature, then even if one arouses aspiration and diligently cultivates effort, one will ultimately be unable to attain anuttarā samyaksaṃbodhi (unsurpassed perfect enlightenment)." Also, the \*Bodhisattva-bhūmi\* (Grounds of Bodhisattvas), first roll, says: "Those who are not of the \[proper\] lineage, lacking the spiritual nature, even if they arouse aspiration and diligently practice, will ultimately not reach unsurpassed enlightenment." The \*Yogācārabhūmi-śāstra\*, section 35, agrees with the \*Bodhisattva-bhūmi\*. Moreover, this sūtra (the \*Laṅkāvatāra\*) says: "A person of the śrāvaka lineage who is wholly inclined toward tranquility and cessation, even if all Buddhas employ various kinds of vigorous effort, skillful means, and guidance, will never be able to sit at the enlightenment seat and attain anuttarā samyaksaṃbodhi." Furthermore, the \*Saṃdhinirmocana Sūtra\* (Chapter on the Profound Secret), second roll, says: "For those who have accomplished the nature of the śrāvaka who dwells in the supreme truth of tranquil cessation, even if all Buddhas exhaust their efforts to teach them, they cannot make them sit at the enlightenment seat and attain supreme enlightenment. I call them 'śrāvakas of tranquil cessation.'" Again, the \*Great Bodhisattva Treasury Sūtra\* (Mahāvaipulya-buddhāvataṃsaka? — actually \*Bodhisattva-piṭaka Sūtra\*), fifth roll, says: "Beings of proper determination (samyaktva-niyata) are vessels of the Dharma. Whether the Tathāgata teaches them or not, they will attain liberation. Beings of wrong determination (mithyātva-niyata) are not vessels of the Dharma. Whether the Tathāgata teaches them or not, they will ultimately be unable to attain liberation. The Tathāgata, knowing through reality that such beings are not vessels, abandons them." The \*Aṅgulimālīya Sūtra\*, third roll, says: "The three types of beings are distinct — the śrāvaka vehicle, the great vehicle, and only two categories: the curable and the incurable. What is called 'wrong determination' refers to the icchantika (incorrigible). 'Proper determination' refers to the Tathāgata, bodhisattvas, and the two vehicles." Again, the \*Good Precepts Sūtra\*, third roll, says: "The taming of beings has four kinds: (1) those with śrāvaka nature attain the śrāvaka path; (2) those with pratyekabuddha nature attain the pratyekabuddha path; (3) those with Buddha nature attain the Buddha path; (4) those with human and celestial nature attain the pleasures of humans and gods. These are the four." The \*Śrīmālādevī Sūtra\* says: "Again, just as the great earth bears four heavy burdens — the ocean, the mountains, the plants and trees, and sentient beings — so too, good sons and good daughters who embrace the true Dharma establish the great earth and are able to bear four kinds of heavy responsibilities, like that earth. What are the four? Those who, apart from good spiritual friends, are unlearned and practice non-Dharma — for them, they perfect them with the roots of merit of humans and gods. Those who seek the śrāvaka vehicle — to them they teach the śrāvaka vehicle. Those who seek the pratyekabuddha vehicle — to them they teach the pratyekabuddha vehicle. Those who seek the great vehicle — to them they teach the great vehicle." Again, the \*Great Prajñāpāramitā Sūtra\*, section 593, says: "If beings are definitively inclined toward the śrāvaka vehicle, upon hearing this Dharma they will quickly realize their own undefiled state. If they are definitively inclined toward the pratyekabuddha vehicle, upon hearing this Dharma they will quickly gain liberation through their own vehicle. If they are definitively inclined toward the unsurpassed vehicle, upon hearing this Dharma they will quickly realize unsurpassed perfect enlightenment. If beings have not yet entered the certainty of liberation and are not fixed in any of the three vehicles, upon hearing this Dharma they will all arouse the aspiration for unsurpassed enlightenment." The ninth roll of the \*Ten Wheels Sūtra\* (Daśacakra-kṣitigarbha) conveys the same meaning as the \*Great Prajñāpāramitā Sūtra\*. According to the \*Bodhisattva-bhūmi\*, second roll: "The maturation of persons is briefly described in four types: those with śrāvaka lineage are matured through the śrāvaka vehicle; those with pratyekabuddha lineage are matured through the pratyekabuddha vehicle; those with Buddha lineage are matured through the unsurpassed great vehicle; those without any lineage are matured through the wholesome destinies." The \*Yogācārabhūmi-śāstra\*, section 37, similarly agrees with the \*Bodhisattva-bhūmi\*. Again, the \*Yogācārabhūmi-śāstra\*, second roll, says: "Those without the nature for nirvāṇa lack the seeds for the enlightenment of the three vehicles." The \*Yogācārabhūmi-śāstra\*, section 67, says: "A person who dwells in no-lineage is called one who ultimately has no nature for nirvāṇa," and so on. Section 52 says: "If, within the object condition for penetrating suchness, there are seeds of permanent obstruction, one establishes a person who has no nature for nirvāṇa. If not, one establishes a person who has the nature for nirvāṇa." Again, the \*Ornament of the Mahāyāna Sūtras\* (Mahāyānasūtrālaṃkāra), first roll, says: "There are two kinds of non-lineage: (1) temporary non-nirvāṇa, and (2) ultimate non-nirvāṇa. There are four types of temporary non-nirvāṇa: (1) those who always engage in evil deeds; (2) those who have entirely cut off all wholesome dharmas; (3) those who lack the roots of merit for liberation; (4) those whose wholesome causes are so small they are incomplete. As for ultimate non-nirvāṇa, because they lack the causes \[for liberation\], they have no nature for nirvāṇa; they only seek birth and death, not nirvāṇa." Again, the \*Mahāyānasaṃgraha\* (as translated in the Liang dynasty), fourteenth roll, says: "The obstructive causes being incomplete, In all realms of sentient beings, Dwelling in the two kinds of fixed states, Even Buddhas have no freedom." Vasubandhu's commentary explains: "When beings have no nature for nirvāṇa, this is called 'incomplete causes.' In this state, even Buddhas cannot use their supernormal powers to bring them to parinirvāṇa, nor do they have any freedom \[over them\]. Such beings cling to birth and death and do not delight in or believe in the great vehicle." Again, the \*Mahāyānasaṃgraha\* as translated in the Tang dynasty says:
造業、受果二種決定有情界周遍， 具障而闕因， 二種決定轉，諸佛無自在。
世親釋論第十卷云：若諸有情界無涅槃法，名為闕因。此意說彼無涅槃因、無種姓故，諸佛於彼無有自在。又大業論亦同此意。又無性云：謂具煩惱業異熟障，故名具障；無涅槃因、無種姓故，名為闕因。諸佛於上所說有情皆無自在，令得涅槃。廣說如彼。依佛地論，有五種姓，義如常說。乃至彼云：第五種姓無有出世功德因故，畢竟無有滅度之期。又十地論第十一云：邪定聚名無般涅槃性。准此等文，無性有情無涅槃因，定性二乘必不成佛。若爾，如何說為一乘？前所引教如何會釋？解云：如涅槃云：善男子！我者即是如來藏義。又一切眾生悉有佛性常住，無有變易。又寶性論第一卷云：問：云何得知一切眾生有如來藏？答：依一切諸佛平等法性身，知一切眾生皆有如來藏。如此等文皆是真如法身佛性，此即五性皆有佛性。又涅槃云：譬如有人乃至定當得故者，如此等教皆是行性定當得故，約不定姓少分而說。又法華經云：十方佛土中，唯有一乘法，無二亦無三，除佛方便說者，釋此經文諸說不同。羅什等云：言無二者，無聲聞、緣覺；無三者，無聲聞、緣覺及大乘中偏行六度獨善菩薩。復有人云：言無二者，謂無第二即是緣覺；言無三者，謂無第三聲聞乘也。一云：此前兩解，唯因乘仍見佛乘有極果性，不故破焉。今者正判無二無三，約佛三身以顯此義。所言無二，唯有如來報佛一乘，無彼聲聞、緣覺二乘。勝鬘經云：聲聞、緣覺乘皆入大乘者，即是佛乘。法華經云：唯此一事實，餘二則非真。所言無三，唯有如來法身一乘，而無聲聞、緣覺及佛三乘。攝大乘云：菩薩未入二地生如是想，謂三乘人三行差別迷一乘理。法華經云：尚無二乘，何況有三？涅槃云：如來、聲聞、緣覺同一佛性、同一無漏。前破二皈一是破小入大，後破三皈一是泯事歸理。雖有三釋，第二為正。故法華論末云：第二方便品示現破二明一或有本云破三明一，然諸本中多云破二明一。又華嚴經第十、二十八、第六十等，皆云無二乘之名。又法華經第三卷云：世間無有二乘而得滅度，唯一佛乘得滅度耳。又云：唯有一佛乘，息處故說二。梁攝論云：信等五根不名定根等者，大業、大唐二本攝論皆無此言，故不可依。智度論云：若不任入涅槃者，著人天福樂中作涅槃因緣者，人天樂中自有二種：一者畢竟無涅槃性，但以人天而成就之；二者蹔時無涅槃性，人天成就作涅槃因。雖有二種，彼論且依蹔時無性一邊而說。或可彼顯菩薩悲願，欲令盡無餘涅槃，非悉一切皆入涅槃。法華論云：決定、增上二種聲聞根未熟故，如不與授記。菩薩與授記者，方便令發心故者，菩薩與授成佛之記，為欲令彼於大乘中發信心故，此即方便非實成佛。法華經云：是人雖生滅度之想入於涅槃，而於餘國求佛智慧者，依正法華第四卷云：一切志在無為之想，謂當滅度，甫當往至他佛世界。又第三云：臨欲滅度，佛在前住，誨以要法發菩薩意，不在生死、不住滅度，解三界空。第四卷文意同此也。此文既云臨欲滅度，准此應知住無餘依、臨入無餘發菩提心，非是已入而能發心。釋通智度，准此應知。又涅槃云八萬劫住處等者，三藏釋云：預流等位迴心向大受變易生，行菩薩行至十信位，住於八萬六萬劫等，名為住處。真諦三藏九識章云：問：大本云：緣覺十千劫到。到何位？是何宗？答：此是客宗，意除三界。或迴心學大乘入十信，信法如如。准知真諦亦說十信為所到處。問：若爾，如何說為涅槃？答：佛依迴心向大聲聞，以火燒身示現涅槃，說為涅槃，非實涅槃。此如瑜伽論第八十云：彼既如是增壽行已，留有根身別作化身，同法者前方便示現於無餘涅槃界而涅槃。由此因緣皆作是念：其名尊者，於無餘依涅槃界已般涅槃。彼以所留有根實身，即於此界贍部洲中，隨其所樂遠離而住。一切諸天尚不能覩，何況其餘眾生能見？此意說云：為除疑情，同法者前示現入於無餘涅槃故名涅槃，非彼實任無餘涅槃。或可諸佛菩薩化入無餘，為引攝一類及任持所餘，顯彼二果非究竟。如首楞嚴三昧經云：舍利弗！菩薩如是以辟支佛乘入於涅槃而不永滅，乃至廣說。楞伽第二第四所說三昧樂門者，謂預流等迴心向大令身久住，依邊際定資有漏業受變易生，經八萬劫或六萬等至十信位，即說彼定名三昧樂，而非已住無餘涅槃名為三昧。由此理教，言八萬劫乃至十千劫住處者，即非已入無餘涅槃而沒癈趣。故瑜伽第八十云：問：回向菩提聲聞，為住無餘依涅槃界中能發趣阿耨多羅三藐三菩提耶？為住有餘依涅槃界耶？答：唯住有餘依涅槃界中可有此事。所以者何？以無餘依涅槃界中遠離一切發趣事業，一切功用皆悉止息。又云：問：於無餘依涅槃界中所得轉依當言何相？答：無戲論相，又善清淨法界為相。又解深密經第四及深密解脫皆云：於無餘依涅槃界中一切諸受無餘永滅。廣說如經。是故三乘非無差別辨假實者，諸教不同。有處實說一乘假說三乘，如法華經云：十方佛土中，唯有一乘法，無二亦無三，除佛方便說。又云：唯此一事實，餘二則非真。又勝鬘云：聲聞緣覺皆入大乘。又涅槃經第二十五云：一切眾生皆歸一道，一道者謂大乘也。諸佛菩薩為眾生故分之為三等。有處實說三乘假說一乘，如即此經第二卷云：一切聲聞獨覺菩薩皆共此一妙清淨道等。又第四卷云：如世尊說：若聲聞乘若復大乘，唯是一乘。此何密意等。又出生菩薩心經：爾時迦葉波羅門白佛言：世尊！解脫解脫有差別不？佛言：解脫於解脫無有差別，道於道無有差別，乘於乘而有差別。譬如王路，有象轝者、有馬轝者、有驢轝者等，次第行於彼路，同至一城。如是等教，誠證非一。然說一乘，意趣不同，故諸聖教種種有異。若依顯揚第二十卷，以六因釋說一乘意，故彼論云：問：何以故如來宣說一乘？答：由六因故：一、即彼諸法約無差別相故故約所證一味真如無差別故，二、約無分別行相故此約能證平等智說，意同此經道一，故說一乘。此上一義，攝論所無，三、眾生無我及法無我平等故此依二種無我，故說一乘。此即攝論法等、無我等，合為第三，四、解脫平等故。謂差別求者，有事、虗妄、分別、煩惱、對治、所緣、法性不相違故此當攝論解脫平等。差別求者，舉能證人。三乘不同，名差別求。有事煩惱者，即修所斷。虗妄分別煩惱者，即見所斷。能斷二惑，見、修二道，名為對治。所證解脫，名所緣法性。此意說云：能求三乘雖有差別，而見、修、所證、涅槃無差別，故名不相違也，五、善能變化主故此即攝論依變化故，說為一乘，六、行究竟故此同攝論究竟說一乘。依莊嚴論，以十種義以釋一乘。其莊嚴論頌是慈氏釋，即世親共成一部舊相傳云無著菩薩造者，謬也。然彼論中，先以八義釋諸經中佛說一乘，後以引攝、任持二義釋諸如來說一乘意。故彼論云：如是處處經中，以此八意佛說一乘，而亦不無三乘。問：若爾，復有何義以彼意而說一乘？偈曰：
> Vasubandhu's Commentary, Volume 10, states: "If sentient beings lack the karmic potential for nirvāṇa, they are said to be 'devoid of the cause.' This means they lack the cause for nirvāṇa and have no seed-nature, so the Buddhas have no power over them." The \*Karmic Discourse\* also agrees with this. \*Unborn Nature\* further explains: "Those afflicted with karma and karmic retribution obstacles are called 'afflicted.' Those without the cause for nirvāṇa and without seed-nature are called 'devoid of the cause.' The Buddhas have no power to lead such beings to nirvāṇa." The full details are as given there. According to the \*Buddha Land Treatise\*, there are five seed-natures, as commonly taught. It further states: "The fifth seed-nature, lacking the cause for transcendental merit, will ultimately have no time for liberation." The \*Ten Stages Treatise\*, Chapter 11, says: "The 'wrong-fixed assembly' refers to those inherently incapable of nirvāṇa." Based on these passages, beings without the seed-nature lack the cause for nirvāṇa, and those of fixed lesser vehicles will never attain Buddhahood. If so, how can we speak of the One Vehicle? How should the earlier teachings be reconciled? The explanation is: As the \*Nirvāṇa Sūtra\* says, "Good man! 'Self' means the meaning of the Tathāgata-womb." And: "All sentient beings have the Buddha-nature, which is eternal and unchanging." The \*Ratnagotravibhāga\*, Volume 1, asks: "How do we know all sentient beings have the Tathāgata-womb?" The answer: "Because of the equality of the Dharma-body of all Buddhas, we know all sentient beings have the Tathāgata-womb." Such passages refer to the Buddha-nature of true suchness and Dharma-body, which is present in all five seed-natures. The \*Nirvāṇa Sūtra\* passage about someone who will surely attain it—these teachings refer to the nature of practice, which is surely attainable, and are spoken partially regarding those of indeterminate seed-nature. As for the \*Lotus Sūtra\*'s statement: "In the Buddha-lands of the ten directions, there is only the One Vehicle, no second, no third, except for the skillful means taught by the Buddha," there are various interpretations. Kumārajīva and others say: "No second" means no Śrāvaka or Pratyekabuddha vehicles; "no third" means no Śrāvaka, Pratyekabuddha, or the bodhisattva who practices the six perfections alone in the Great Vehicle without benefiting others. Others say: "No second" means no second vehicle, i.e., Pratyekabuddha; "no third" means no third vehicle, i.e., Śrāvaka. Some say these two interpretations only address the causal vehicles and still see the Buddha-vehicle as having a final fruition, so they are not fully refuting. Now, the proper interpretation of "no second, no third" uses the Buddha's three bodies to clarify this. "No second" means there is only the Tathāgata's reward-body as the One Vehicle, without the two vehicles of Śrāvaka and Pratyekabuddha. The \*Śrīmālā Sūtra\* says: "The Śrāvaka and Pratyekabuddha vehicles both enter the Great Vehicle," which is the Buddha-vehicle. The \*Lotus Sūtra\* says: "Only this one truth is real; the other two are not true." "No third" means there is only the Tathāgata's Dharma-body as the One Vehicle, without the three vehicles of Śrāvaka, Pratyekabuddha, and Buddha. The \*Summary of the Great Vehicle\* says: "Bodhisattvas not yet in the second ground have such thoughts, namely, that the three vehicles and three practices differ, obscuring the principle of the One Vehicle." The \*Lotus Sūtra\* says: "There are not even two vehicles, how much less three?" The \*Nirvāṇa Sūtra\* says: "The Tathāgata, Śrāvakas, and Pratyekabuddhas share the same Buddha-nature and the same undefiled purity." The earlier refutation of two into one is breaking down the lesser to enter the greater; the later refutation of three into one is merging phenomena into principle. Though there are three interpretations, the second is correct. Thus the \*Lotus Treatise\* concludes: "The second chapter on Skillful Means reveals breaking the two and revealing the one."Some versions say "breaking the three and revealing the one," but most say "breaking the two and revealing the one." The \*Avataṃsaka Sūtra\*, chapters 10, 28, and 60, all state: "There is no name for the two vehicles." The \*Lotus Sūtra\*, Volume 3, says: "In the world, there are no two vehicles that attain liberation; only the One Buddha-Vehicle attains liberation." It also says: "There is only the One Buddha-Vehicle; for the sake of resting, two are spoken." The Liang Dynasty \*Summary\* says: "Faith and the other five faculties are not called fixed faculties," but this statement appears in neither the Great Karma nor Great Tang versions of the \*Summary\*, so it cannot be relied upon. The \*Treatise on the Perfection of Wisdom\* said: "For those not yet ready to enter nirvāṇa, who make causes for nirvāṇa within human and heavenly blessings, there are two types in human and heavenly pleasures: one, those ultimately without nirvāṇa-nature, who are only accomplished through human and heavenly states; two, those temporarily without nirvāṇa-nature, who through human and heavenly states produce the cause for nirvāṇa." Though there are two types, that treatise speaks only from the side of temporary absence of nature. Or perhaps it reveals the bodhisattvas' compassionate vows to lead all to complete nirvāṇa, not that all will actually enter it. The \*Lotus Treatise\* says: "Because the two types of Śrāvakas—those of fixed nature and those of superior nature—have immature faculties, it is as if no prophecy is given. When bodhisattvas give prophecies, it is for the sake of skillful means to inspire their resolve." The bodhisattvas give prophecies of Buddhahood to inspire faith in the Great Vehicle; this is skillful means, not actual attainment of Buddhahood. The \*Lotus Sūtra\* says: "Such a person, though thinking they have attained liberation and entered nirvāṇa, seeks the Buddha's wisdom in other lands." According to the \*Correct Dharma Lotus\*, Volume 4: "All those intent on the thought of unconditionedness, thinking they will attain liberation, will then go to other Buddha-worlds." Volume 3 says: "When about to enter nirvāṇa, the Buddha appears before them, teaching the essential Dharma, arousing bodhi-mind, not dwelling in birth-and-death, nor abiding in liberation, understanding the three realms as empty." The meaning in Volume 4 is the same. Since this passage says "when about to enter nirvāṇa," we should know that one dwells in remaining nirvāṇa, and upon the verge of entering final nirvāṇa, generates bodhi-mind—not that one has already entered and can then generate the mind. The interpretation of the \*Perfection of Wisdom Treatise\* should be understood accordingly. Regarding the \*Nirvāṇa Sūtra\* passage on abodes of eighty thousand kalpas, Tripitaka Master explains: Those at the stage of stream-entry and beyond, turning their minds toward the Great Vehicle, undergo transformed birth, practice bodhisattva conduct up to the stage of ten faiths, and dwell for eighty thousand or sixty thousand kalpas—this is what is called an "abode." Paramārtha's \*Chapter on the Ninth Consciousness\* asks: "The great text says: 'Pratyekabuddhas reach after ten thousand kalpas.' What stage do they reach? In which tradition?" The answer: "This is a guest tradition, meaning to eliminate the three realms. Or, having turned their minds to learn the Great Vehicle, they enter the ten faiths, trusting the Thusness of Dharma." From this, we know Paramārtha also says the ten faiths are the destination. Question: If so, how is this called nirvāṇa? Answer: The Buddha, for Śrāvakas who have turned toward the Great Vehicle, uses fire to burn the body to display nirvāṇa, calling it nirvāṇa—not real nirvāṇa. This is like the \*Yogācārabhūmi Śāstra\*, Chapter 80: "Having thus extended their life, they retain their physical body and manifest another transformation body, and before their fellow practitioners display entry into the realm of remainderless nirvāṇa. Because of this, all think: 'That venerable one has entered final nirvāṇa.' But they, with their retained physical body, dwell in this Jambudvīpa, wherever they wish, far removed. No gods can see them, how much less ordinary beings?" The meaning is: To remove doubt, they display entry into remainderless nirvāṇa before fellow practitioners, so it is called nirvāṇa, but they do not actually dwell in remainderless nirvāṇa. Or perhaps Buddhas and bodhisattvas transform into remainderless nirvāṇa to guide certain beings and sustain the rest, showing that the two fruits are not ultimate. As the \*Śūraṅgama Samādhi Sūtra\* says: "Shariputra! Thus a bodhisattva enters nirvāṇa through the Pratyekabuddha vehicle without ever being extinguished," and so forth. Regarding the meditative bliss mentioned in the \*Laṅkāvatāra Sūtra\*, chapters 2 and 4: This refers to stream-enterers and others who, turning their minds toward the Great Vehicle, prolong their bodies, relying on the highest concentration to sustain karmic causes and undergo transformed birth, passing through eighty thousand kalpas or sixty thousand, up to the stage of ten faiths. That concentration is then called "meditative bliss," not that they already dwell in remainderless nirvāṇa and call it meditative. Based on this reasoning and teaching, "eighty thousand kalpas" and "ten thousand kalpas" as abodes does not mean already entered remainderless nirvāṇa, nor does it negate such attainment. Thus, \*Yogācārabhūmi Śāstra\*, Chapter 80, asks: "Does a Śrāvaka who has turned toward bodhi seek unsurpassed perfect enlightenment while dwelling in the realm of remainderless nirvāṇa, or while dwelling in the realm of remaining nirvāṇa?" The answer: "This is only possible while dwelling in the realm of remaining nirvāṇa. Why? Because in the realm of remainderless nirvāṇa, all endeavors of seeking are absent, and all functions cease." It further says: "Question: What characteristics should be attributed to the transformed basis obtained in the realm of remainderless nirvāṇa? Answer: It has the characteristic of no conceptual proliferation, and the characteristic of a well-purified Dharma-realm." The \*Saṃdhinirmocana Sūtra\*, Chapter 4, and the \*Explanation of the Profound Secrets\* both say: "In the realm of remainderless nirvāṇa, all feelings are utterly extinguished forever." The details are as stated in the sūtras. Therefore, the three vehicles are not without distinction. Regarding distinguishing provisional from real, the various teachings differ. Some places speak truthfully of the One Vehicle and provisionally of the three vehicles, such as the \*Lotus Sūtra\*: "In the Buddha-lands of the ten directions, there is only the One Vehicle, no second, no third, except for the Buddha's skillful means." It also says: "Only this one truth is real; the other two are not true." The \*Śrīmālā Sūtra\* says: "Śrāvakas and Pratyekabuddhas both enter the Great Vehicle." The \*Nirvāṇa Sūtra\*, Chapter 25, says: "All sentient beings return to a single path; that single path is the Great Vehicle. Buddhas and bodhisattvas, for the sake of sentient beings, divide it into three levels." Some places speak truthfully of the three vehicles and provisionally of the One Vehicle, such as in the same sūtra, Chapter 2: "All Śrāvakas, Pratyekabuddhas, and bodhisattvas share this one wonderful pure path." Chapter 4: "As the World-Honored One said: 'Whether the Śrāvaka vehicle or the Great Vehicle, it is only one vehicle.' What is the hidden intent here?" The \*Sūtra on the Arising of Bodhicitta\* recounts: "At that time, the Brahmin Kāśyapa asked the Buddha: 'World-Honored One! Is there a difference between liberation and liberation?' The Buddha said: 'There is no difference between liberation and liberation, no difference between path and path, but there is a difference between vehicle and vehicle. For example, on a royal road, there are elephant carts, horse carts, and donkey carts, all traveling along the same road to the same city.'" Such teachings are numerous as evidence. However, the intent behind speaking the One Vehicle differs, so the sacred teachings vary. According to the \*Discourse on the Manifestation\*, Volume 20, six causes explain the intent of speaking the One Vehicle. That treatise says: "Why does the Tathāgata speak of the One Vehicle? Because of six causes: 1) Because of the undifferentiated nature of those dharmasThat is, the single flavor of true suchness to be realized is undifferentiated; 2) Because of the undifferentiated characteristic of non-discriminative practiceThis refers to the equality of wisdom that realizes; the meaning is the same as this sūtra's 'one path,' hence the One Vehicle. This first pair of meanings is absent in the \*Summary\*; 3) Because of the equality of selflessness of beings and selflessness of dharmasBased on the two kinds of selflessness, hence the One Vehicle. This corresponds to the \*Summary\*'s 'Dharma-equality' and 'self-equality,' combined as the third cause; 4) Because of the equality of liberation. That is, those who seek with differences—there is no conflict among conditioned things, false discrimination, afflictions, antidotes, objects, and Dharma-natureThis corresponds to the \*Summary\*'s 'equality of liberation.' 'Those who seek with differences' refers to the practitioners. The three vehicles differ, hence 'differences in seeking.' 'Conditioned afflictions' refers to what is cut off in cultivation. 'False discrimination afflictions' refers to what is cut off in insight. The ability to cut off both kinds of afflictions through the paths of insight and cultivation is called 'antidotes.' The liberation realized is called 'object and Dharma-nature.' The meaning is: Though the three vehicles seeking differ, the insight, cultivation, and realized nirvāṇa are undifferentiated, hence 'no conflict'; 5) Because of the ability of the sovereign of skillful transformationThis corresponds to the \*Summary\*'s 'based on transformation,' speaking of the One Vehicle; 6) Because of the completion of practiceThis is the same as the \*Summary\*'s 'ultimate' reason for speaking the One Vehicle." According to the \*Ornament of Mahāyāna Sūtras\*, ten meanings explain the One Vehicle. The verses of that treatise were composed by Maitreya, and Vasubandhu co-authored the whole workThe old tradition attributing it to Asaṅga is mistaken. In that treatise, eight meanings first explain why the Buddha speaks of the One Vehicle in the sūtras, then two meanings—attraction and sustenance—explain the Tathāgatas' intent in speaking the One Vehicle. Thus, that treatise says: "Thus, in various sūtras, the Buddha speaks of the One Vehicle with these eight intentions, yet the three vehicles are not absent." Question: If so, what further meaning leads to speaking the One Vehicle? Verse:
引接諸聲聞， 攝住諸菩薩， 於此二不定。諸佛說一乘。
> Rows: Guiding the voice-hearers, Holding the bodhisattvas, For these two, there is no fixed path. The Buddhas speak of the One Vehicle.
廣說如彼。後無著菩薩造攝大乘論，引莊嚴頌以明十義。後世親、無性各造釋論以釋十義。故無著菩薩攝大乘論云：論曰：若此功德圓滿相應諸佛法身，不與聲聞、獨覺乘共，以何意趣佛說一乘？此中有二頌：為引攝一類，及任持所餘，由不定種姓，諸佛說一乘。法無我解脫，等故姓不同，得二意樂化，究竟說一乘。世親說云：釋曰：此中二頌辨諸佛說一乘意趣。為引攝一類者，謂為引攝不定種姓聲聞等令趣大乘。云何當令不定種姓諸聲聞等皆由大乘而般涅槃？及任持所餘者，謂為任持不定種姓諸菩薩眾令住大乘。云何當令不定種姓諸菩薩眾不捨大乘，勿聲聞乘而般涅槃？為此義故佛說一乘。由不定等句義已，說法無我解脫，乃至廣說。已上二義，大業及無性莊嚴論亦同，梁論意別。故彼論本頌云：未定姓聲聞，及諸餘菩薩，於大乘引攝，定姓說一乘。釋曰：有諸聲聞等於大乘根姓未定，攝引令信受大乘、攝令修行大乘，乃至佛說一乘引攝令入住大乘。有諸菩薩於大乘根姓未定，云何安立彼於大乘令不捨於大乘？乃至佛說一乘引攝令入住大乘。有諸菩薩於大乘根性已定無退異意，為此菩薩故說一乘。解云：本論及釋佛為三人說為一乘，前二未定、第三已定，諸論皆無，故不可依也。此中復由別意趣力，唯說一乘。何別意趣？謂法等故等。梁論為顯論一乘意，是故說偈。前偈以了義說一乘，後偈以秘密義說一乘。法等故者，法謂真如，諸聲聞等同所歸趣，所趣平等故說一乘。無我等故者，謂聲聞等補特伽羅我皆無有，由無我故，此是聲聞、此是菩薩，不應道理。由此無我平等意趣，故說一乘。解脫等故者，謂聲聞等於煩惱障同得解脫，故說一乘。如世尊言：解脫、解脫無有差別。已上三義，諸論皆同。姓不同故者，種姓差別故。以不定姓諸聲聞等亦當成佛，由此意趣故說一乘。大業、無性意同此論。梁論云：有二乘人於自乘位根性未同，此人雖求二乘道，未得二乘，根性未定，故可轉作大乘根性。為化此人，故說一乘。若莊嚴論引入大乘故說一乘者，意同梁論。解云：此意引攝不定，即同第一引攝一類，與諸論異，故不可依也。得二意樂故者，得二種意樂故：一、攝取平等意樂。由此攝取一切有情，言彼即是我、我即是彼。如是取已，此既成佛、彼亦成佛。由此意趣，故說一乘。諸本大同。然梁論云：聲聞等人於一切眾生得平等意，無性莊嚴諸佛於一切眾生得自體平等意。大業唐本不云諸佛及聲聞等也。二、法性平等意樂，謂諸聲聞法華會上蒙佛授記，得法性平等意樂，未得法身。由得如是平等意樂，作如是思惟：諸佛法性即我法性。諸論皆同。唯莊嚴論云：聲聞得作佛意，謂諸聲聞昔行大菩提聚時，有定作佛性。彼時佛加故、勝攝故，得自知作佛意。由此人前後相續無別，故說一乘。解云：譯家不同，不可會也。復有別義，謂彼眾中有諸菩薩與彼名同，蒙佛授記。由此法如平等意樂，故說一乘。諸論皆同。唯莊嚴論似無此段。言化故者，謂佛化作聲聞乘等。如世尊言：我憶往昔無量百返，依聲聞乘而般涅槃。由此意趣，故說一乘。以聲聞乘所化有情，由見此故得般涅槃，故現此化。諸論皆同。梁論云：復次佛化舍利弗等聲聞為其受記，欲令已定根性聲聞更練根性為菩薩，未得定根性聲聞令直修佛道，由佛道般涅槃。餘本無也。究竟故者，唯此一乘最為究竟，過此更無餘勝乘故。聲聞乘等有餘勝乘，所謂佛乘。由此意趣，諸佛世尊宣說一乘。諸本皆同。大業本云：此即是一乘，以究竟無有別趣故。然有差別，以聲聞乘等異於佛乘。解云：譯家不同。
> The text elaborates on the earlier explanation. Later, the bodhisattva Asaṅga composed the \*Compendium of the Great Vehicle\* (\*Mahāyānasaṃgraha\*), quoting verses from the \*Ornament of the Sūtras\* (\*Sūtrālaṃkāra\*) to clarify ten points. Subsequently, Vasubandhu and Asvabhāva each wrote commentaries to explain these ten points. Thus, in Asaṅga's \*Compendium of the Great Vehicle\*, there is this statement: The treatise says: If the Dharma body of the buddhas, which is endowed with the complete perfection of qualities, is not shared with those who follow the vehicle of the listeners (\*śrāvakas\*) or the vehicle of the solitary realizers (\*pratyekabuddhas\*), then why do the buddhas speak of the one vehicle? On this, there are two verses: > To attract and guide a certain type, > And to sustain the rest, > Because of the undetermined lineage, > The buddhas speak of the one vehicle. > Because of the equality of selflessness and liberation in phenomena, > And because lineages differ, > And because of two kinds of joyful acceptance, > And because of manifestation and finality, > They speak of the one vehicle. Vasubandhu's explanation says: The commentary says: The two verses clarify the intention behind the buddhas speaking of the one vehicle. \*To attract and guide a certain type\* means to attract and guide those listeners and others of undetermined lineage, leading them toward the great vehicle. How can we ensure that those listeners and others of undetermined lineage all attain final nirvāṇa through the great vehicle? \*And to sustain the rest\* means to sustain those bodhisattvas of undetermined lineage, keeping them in the great vehicle. How can we ensure that those bodhisattvas of undetermined lineage do not give up the great vehicle and instead attain final nirvāṇa through the vehicle of the listeners? For this purpose, the buddhas speak of the one vehicle. With the phrase "because of the undetermined lineage," the text begins to explain the meaning of "equality of selflessness and liberation in phenomena," and so forth, up to the fuller explanation that follows. > \[Note: The two points above are also found in the versions of Great Action and Asvabhāva's \*Ornament\*; the Liáng version has a different meaning. That version's root verses say: "For listeners of undetermined lineage, and for the remaining bodhisattvas, to attract and guide them into the great vehicle, for those of determined lineage, the one vehicle is spoken." The explanation: There are some listeners whose roots in the great vehicle are not yet determined; they are attracted and guided to believe in and practice the great vehicle, even up to the buddhas speaking of the one vehicle to lead them into the great vehicle. There are some bodhisattvas whose roots in the great vehicle are not yet determined; how can we establish them in the great vehicle so that they do not abandon it? Even up to the buddhas speaking of the one vehicle to lead them into the great vehicle. There are some bodhisattvas whose roots in the great vehicle are already determined and who have no intention to regress; for these bodhisattvas, the one vehicle is spoken. Explanation: In this commentary, it says the Buddha spoke of the one vehicle for three kinds of people: the first two are undetermined, the third is determined. Since other treatises do not mention this, that view cannot be relied upon.\] Here, further, due to a separate intentional force, only the one vehicle is spoken. What is this separate intention? It is the equality of the Dharma, and so forth. > \[The Liáng version, to clarify the intention of speaking of the one vehicle, gives this verse. The first verse speaks of the one vehicle in its definitive meaning; the second verse speaks of it in a hidden or provisional meaning.\] \*Equality of the Dharma\* means that the Dharma is true reality (\*tathatā\*), and all listeners and others ultimately aim toward it. Because what they aim at is equal, the one vehicle is spoken. \*Because of selflessness\* means that for listeners and others, there is no self in persons (\*pudgala\*). Because there is no self, it is unreasonable to say "this is a listener" and "this is a bodhisattva." Because of this intention of the equality of selflessness, the one vehicle is spoken. \*Because of equality of liberation\* means that listeners and others equally attain liberation from the afflictive obstructions (\*kleśāvaraṇa\*). Therefore, the one vehicle is spoken. As the World-Honored One said: "Liberation, liberation—there is no difference." > \[These three points above are shared by all the treatises.\] \*Because lineages differ\* refers to the differences among spiritual lineages. Because those listeners and others of undetermined lineage will also become buddhas, the one vehicle is spoken with this intention. > \[The versions of Great Action and Asvabhāva agree with this treatise. The Liáng version says: "There are two types of people whose roots are not yet matured in their own vehicle stage. Although these people seek the two-vehicle path, they have not yet attained the two vehicles, and their lineage is not yet determined, so they can transform into a nature for the great vehicle. To transform such people, the one vehicle is spoken." If the \*Ornament of the Sūtras\* speaks of the one vehicle to bring them into the great vehicle, its meaning agrees with the Liáng version. Explanation: This intention of attracting the undetermined is the same as the first "attracting a certain type"; it differs from the other treatises, so it cannot be relied upon.\] \*Because they obtain two joyful acceptances\* means there are two kinds: First, the acceptance of equality in embracing others. Through this, one embraces all beings, thinking "they are me, and I am them." Having this thought, since this one becomes a buddha, that one also becomes a buddha. With this intention, the one vehicle is spoken. > \[The versions largely agree. But the Liáng version says: "The listeners and others attain an equal mind toward all beings." Asvabhāva's \*Ornament\* says: "The buddhas attain an equal mind of self-identity with all beings." The Great Action and Chinese versions do not mention "buddhas" or "listeners."\] Second, the acceptance of the equality of the Dharma-nature. This means that the listeners, at the assembly of the \*Lotus Sūtra\*, received the prediction of future buddhahood from the Buddha. They gained the joyful acceptance of the equality of Dharma-nature, though they had not yet attained the Dharma body. With such a joyful acceptance, they thought: "The Dharma-nature of the buddhas is exactly my Dharma-nature." > \[All treatises agree. Only the \*Ornament of the Sūtras\* says: "The listeners obtain the intention of becoming buddhas—meaning that when they practiced the great bodhi path in the past, they had a definite nature for buddhahood. At that time, through the blessing of the Buddha and through superior guidance, they became aware of their own intention to become buddhas. Because there is no difference in this person's continuity before and after, the one vehicle is spoken." Explanation: The translators differ; this cannot be reconciled.\] There is another meaning: Among that assembly, there were bodhisattvas who shared the same name as the listeners and who received predictions from the Buddha. Because of this joyful acceptance of the equality of Dharma-nature, the one vehicle is spoken. > \[All treatises agree, but the \*Ornament of the Sūtras\* seems to lack this passage.\] \*Because of manifestation\* means that the Buddha appears in the form of listeners and so forth. As the World-Honored One said: "I recall in the past, countless hundreds of times, I attained final nirvāṇa through the vehicle of the listeners." With this intention, the one vehicle is spoken. Because beings who are to be guided through the listener vehicle, upon seeing this, attain final nirvāṇa, the Buddha manifests this appearance. > \[All treatises agree. The Liáng version says: "Furthermore, the Buddha manifested Śāriputra and other listeners, and gave them predictions. He did this to make those who had already determined their roots as listeners further train their faculties to become bodhisattvas, and to make those listeners whose roots were not yet determined directly cultivate the buddha path and attain nirvāṇa through it." The other versions do not include this.\] \*Because of finality\* means that this one vehicle alone is ultimate; beyond it, there is no other superior vehicle. The vehicle of the listeners and others has a further superior vehicle, namely the buddha vehicle. With this intention, the buddhas and the World-Honored Ones speak of the one vehicle. > \[All versions agree. The Great Action version says: "This itself is the one vehicle, because ultimately there is no other path. Yet there is a difference, because the listener vehicle and others differ from the buddha vehicle." Explanation: The translators differ.\]
非於一切有情界中，無有種種有情性、或鈍根性、或中根性、或利根性有情差別。
> In all realms of sentient beings, there is no absence of various types of beings—some with dull faculties, some with medium faculties, and some with sharp faculties.
釋曰：此即第三辨三乘差別。文有二節：初標非一，後約根分三。言非一者，謂於一切有情數中非無五種種性差別。言五姓者，所謂三乘、不定、無性。言無性者，謂於身中無有三乘涅槃種性。就有性中有其四種：一聲聞種性，謂於身中唯有聲聞涅槃種性；二獨覺種性；三菩薩種姓，此二種姓唯同聲聞；四不定種姓，謂於身中具有三乘涅槃種姓，而彼迴心定趣佛果，由佛菩薩大悲方便所攝受故。然彼種姓自有二種：一性種姓、二習種姓。釋此種姓，西方諸師諸說不同：一唯本非新，如護月菩薩亦名月藏，彼立唯有法爾種子而無新熏；二唯新非本，如難陀及勝軍等，彼立唯有新熏種子而無法爾；三亦本亦新，如護法菩薩具立新熏、法爾。二種子為性種姓，新所熏種為習種性。若廣分別，如成唯識第二卷。如是五姓，具如別章。或可此云非一種姓者，三乘、不定、四性非一，故言種種。約根分三者，謂諸聖者隨根利鈍有上中下，故立三乘。由此道理密意說一，非無三乘故說一乘深密解脫意亦同此。
> Explanation: This is the third section, distinguishing the differences among the Three Vehicles. The text has two parts: first, it marks the non-singularity, and second, it divides into three based on faculties. By "non-singular," it means that among all sentient beings, there are not absent five kinds of lineage differences. The five lineages are: the Three Vehicles, the Indeterminate, and the No-Nature. "No-Nature" means that within the person, there is no seed of Nirvana for any of the Three Vehicles. Among those with nature, there are four kinds: first, the Shravaka lineage, meaning within the person, there is only the seed of Nirvana for Shravakas; second, the Pratyekabuddha lineage; third, the Bodhisattva lineage—these two lineages are the same as Shravakas only; fourth, the Indeterminate lineage, meaning within the person, there are seeds of Nirvana for all Three Vehicles, and that person, turning their mind, is certain to attain Buddhahood, being guided by the great compassion and skillful means of Buddhas and Bodhisattvas. Moreover, this lineage itself has two kinds: one is the Nature Lineage, and the other is the Habit Lineage. In explaining this lineage, Western masters have various views: first, only inherent, not newly cultivated, as Bodhisattva Dharmapala, also known as Candrapala, who established only intrinsic seeds without new cultivation; second, only newly cultivated, not inherent, as Nanda and Shubhagupta, who established only newly cultivated seeds without intrinsic ones; third, both inherent and newly cultivated, as Bodhisattva Dharmapala established both newly cultivated and intrinsic seeds. The two kinds of seeds constitute the Nature Lineage, and the newly cultivated seeds constitute the Habit Lineage. For a detailed explanation, see the second volume of the \*Discourse on Consciousness Only\*. These five lineages are fully explained in separate chapters. Alternatively, "non-singular lineage" refers to the Three Vehicles and the Indeterminate—these four natures are not one, hence called "various." "Dividing into three based on faculties" means that among the noble ones, based on sharp or dull faculties, there are superior, middling, and inferior, thus establishing the Three Vehicles. For this reason, the One Vehicle is taught as a hidden intention, not that there are no Three Vehicles—hence the One Vehicle is spokenThe \*Samdhinirmocana Sutra\*'s liberation meaning is also the same..
善男子！若有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。
> Good man! If there is a person who is exclusively inclined toward the tranquil liberation of the Hearer (Śrāvaka) path, even though the Buddhas employ various vigorous and skillful means to guide them, ultimately they cannot be led to sit at the seat of enlightenment and attain supreme perfect enlightenment.
釋曰：此下第二明趣寂聲聞定不成佛。於中有四：一標、二徵、三釋、四結。此即標也。謂彼趣寂是定性故，雖諸佛化，定不成佛。
> Commentary: The next section, the second, clarifies that Sravakas who incline toward nirvana are definitely unable to attain Buddhahood. This part contains four points: first, the statement; second, the question; third, the explanation; fourth, the conclusion. Here is the statement. It says that those who incline toward nirvana are of fixed nature, and even though all Buddhas teach them, they will definitely not attain Buddhahood.
何以故？
> Why is this so?
釋曰：此第二徵。
> The commentary explains: This is the second inquiry.
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。
> Because their original nature is inherently inferior, their compassion has always been weak, and they have always been fearful of suffering.
釋曰：此第三釋，於中有三：初總標三因，次牒前二因顯二過失，後舉前二失釋不成佛。此即初也。謂彼定性、二乘種性皆是本來劣種性故，此即總因。一向慈悲薄弱故者，是獨覺障；一向怖畏眾苦故者，此是聲聞障。故無上依經第一卷云：有四種障：一棄背大乘是闡提障，執著我見是外道障，厭畏疲極是聲聞障，背利益他是緣覺障。故知後二是二乘障。理實二乘皆具二障，無上依經具依相顯各說一障。
> Explanation: This third explanation has three parts: first, it generally identifies three causes; second, it cites the previous two causes to reveal two faults; third, it uses the previous two faults to explain why Buddhahood is not achieved. This is the first part. It states that those with fixed nature and the two vehicles' inherent natures are all inherently inferior in kind, which is the general cause. One-sidedly weak compassion is the Pratyekabuddha obstacle; one-sidedly fearing suffering is the Shravaka obstacle. Therefore, the \*Supreme Basis Sutra\*, Chapter One, says: There are four obstacles: turning away from the Great Vehicle is the icchantika obstacle; clinging to views of self is the non-Buddhist obstacle; weariness and exhaustion are the Shravaka obstacle; turning away from benefiting others is the Pratyekabuddha obstacle. Thus, we know the latter two are the two vehicles' obstacles. In truth, both vehicles possess both obstacles, but the \*Supreme Basis Sutra\* reveals them separately according to their characteristics.
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。
> Because their compassion is consistently weak, they consistently turn away from benefiting sentient beings. Because they are consistently afraid of suffering, they consistently avoid undertaking any actions or efforts.
釋曰：此即第二顯二過失，如經可知。
> The explanation states: This is the second point, revealing the two faults, as should be understood from the scripture.
我終不說一切棄背利益眾生事者，一向棄背發起諸行，所作當坐道場，能得阿耨多羅三藐三菩提。
> I never say that those who entirely abandon the welfare of sentient beings, who consistently turn away from undertaking virtuous actions, will attain supreme perfect enlightenment by merely sitting at the seat of awakening.
釋曰：第二顯不成佛。由二過故，終不說言得成正覺。
> Commentary: Second, it shows that one does not become a Buddha. Because of two faults, it is never said that one attains perfect enlightenment.
是故說彼名為一向趣寂聲聞。
> Therefore, they are called disciples who are solely inclined toward nirvana.
釋曰：第四總結，可知。
> The fourth summary concludes; this is self-evident.
若回向菩提聲聞種性補特伽羅，我亦異門說為菩薩。
> If a person of the Hearer lineage directs their merits toward Enlightenment, I also, for the sake of skillful means, describe them as a bodhisattva.
釋曰：此下第三、回向聲聞定得成佛。於中有四：一、標；二、徵；三、釋；四、結。此即標也。謂回向聲聞，即是瑜伽五種姓中不定性者，或是漸、鈍二菩薩中漸悟所攝，彼定成佛。故法華云：汝等所行是菩薩道。皆依此中不定者說。又莊嚴論第六卷云：為對治不定障故。大乘經說：諸佛授記，聲聞當得作佛。及說一乘，更無第二。雜集十二亦同。
> Commentary: The third section below concerns the dedication to śrāvakas, ensuring they will definitely attain Buddhahood. This section has four parts: first, the statement; second, the question; third, the explanation; and fourth, the conclusion. This is the statement. It means that the śrāvakas who are dedicated are those of indeterminate nature among the five gotras in the Yogācāra system, or they are the gradually enlightened ones among the two types of bodhisattvas—the gradual and the abrupt. They are certain to attain Buddhahood. Thus, the Lotus Sūtra says: "What you practice is the bodhisattva path." This is all said with reference to those of indeterminate nature. Moreover, the \*Mahāyānasūtrālaṃkāra\*, in its sixth chapter, says: "In order to counteract the obstacle of indeterminacy, the Mahāyāna scriptures state that the Buddhas predict that śrāvakas will become Buddhas in the future." And it speaks of the single vehicle, with no second. The \*Saṃdhinirmocana\* Sūtra, in its twelfth chapter, also agrees.
何以故？
> Why is this so?
釋曰：此第二徵。
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。
> Once freed from the hindrances of afflictions, if awakened by the Buddhas, the mind may also be released from the hindrances of ignorance.
釋曰：第三廣釋，謂佛化導斷所知障，漸次證得無住涅槃，由斯理故決定成佛。
> Explanation: In the third, extensive exposition, it is taught that the Buddha, through guiding beings and severing the hindrance of ignorance, gradually attains the non-abiding nirvana. For this reason, it is certain that one will become a Buddha.
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。
> Because they initially cultivate the practices for their own benefit, seeking to free themselves from the afflictive obstructions, the Thus-Gone One designates them as belonging to the Disciples’ lineage.
釋曰：此即第四結其本名。然說聲聞，諸教不同。有處說二，所謂趣寂、回向聲聞，如即此經深密解脫。有處說三，謂退菩提、寂滅聲聞及增上慢，如入楞伽第七但列其名而不解釋。或有三種，所謂變化、誓願、法性，如瑜伽論第七十三，故彼論云：復次云何立聲聞乘？謂三因緣故：一變化故、二誓願故、三法性故。變化故者，謂隨彼彼所化勢力，如來化作變化聲聞。誓願故者，謂有補特伽羅於聲聞乘已發誓願，即建立彼以為聲聞。法性故者，謂有補特伽羅本性已來慈悲薄弱，於諸苦事深生怖畏，由此二因於利他事不深愛樂，非為是事樂處生死，彼由安住此法性故立為聲聞。又覺法性故，謂於一切安立諦中多分修習怖畏行縛，由此因緣證得圓滿。如聲聞乘，獨覺亦爾，出無佛世而證正覺。與此差別即上相違，三因緣故應知菩薩。有處說四：一者決定、二增上慢、三退菩提、四者應化，如法華論列名不釋。或說四種：一者變化、二增上慢、三迴向菩提、四一向趣寂，如瑜伽八十，彼云：云何名為四種聲聞？一者變化聲聞法華論應化，寶積論應聲聞、二者增上慢聲聞寶積論云我慢聲聞、三者迴向菩提聲聞法華退菩提，寶積作菩提、四者一向趣寂聲聞法華決定聲聞，寶積寂滅性。變化聲聞者，為欲化度由彼所化諸有情故，或諸菩薩或諸如來化作聲聞七十三但云諸如來不言菩薩也。增上慢聲聞者，謂但由補特伽羅無我智及執著耶法無我智計為清淨。迴向菩提聲聞者，謂從本來是極微劣慈悲種性，由親近如來住故，於廣大佛法中起大功德想熏修相續，雖到究竟住無漏界，而蒙諸佛覺悟引入方便開導，由此因故便發趣廣大菩提。由樂寂故，於此加行極成遲鈍，不如初始發心有佛種姓者。一向趣寂聲聞者，謂從本來是最極微劣慈悲種姓故，一向棄背利益眾生事故，於生死苦極怖畏故，唯有安住涅槃意樂，究竟不能趣大菩提。或說四種，謂應聲聞、我慢聲聞、作菩提願聲聞及定滅性聲聞。如寶積論第三解云：如次即當瑜伽四種聲聞，名雖有異，義同瑜伽，故不繁述。如何諸教多少異？據實具四，如瑜伽等。而差別者，瑜伽等四攝聲聞盡。法華論說退菩薩者，便不攝本不退者，故今寶積瑜伽為勝。或可法華退菩提者舉別顯總，以迴向中是一分故，如說思數以攝行蘊。楞伽三中除變化者非實聲聞，故略不說。然七十三變化即是諸論變化聲聞，法性即是決定聲聞，誓願即當迴向聲聞。於聲聞乘已誓願後未發大願，名為誓願亦名迴向。若已發大菩提者，即是菩薩誓願所攝，不名聲聞。增上慢者即誓願攝，或可誓願法性二攝，故此不說。此經不說變化增上，義同前說。解。
> Explanation: This is the fourth section, which establishes the fundamental names. Regarding the teachings on Hearers, there are various differences across the texts. Some places speak of two types: those who lean toward cessation and those who turn toward universal liberation, as in this very sūtra, the "Liberation from the Deep Mystery." Some places speak of three: those who regress from enlightenment, those in quiescent cessation, and those with conceited pride, as in the seventh chapter of the \*Laṅkāvatāra\*, which only lists the names without explaining them. Or there may be three types: transformational, vow-based, and nature-based, as in the seventy-third chapter of the \*Yogācārabhūmi Śāstra\*. That treatise states: "How is the Hearer vehicle established? Through three causes: first, transformation; second, vows; third, nature. Transformation means the Thus-Gone One creates transformational Hearers according to the capacities of those to be guided. Vows mean certain beings have already made vows in the Hearer vehicle, so they are established as Hearers. Nature means certain beings are intrinsically weak in compassion, deeply fearful of suffering, and due to these two factors, do not deeply delight in benefiting others, nor do they rejoice in remaining in saṃsāra for that purpose. Because they abide in this nature, they are established as Hearers. Furthermore, due to awakening to the nature of things, they cultivate, for the most part, the bondage of fear regarding all established truths. Through this, they attain perfection. Just as with the Hearer vehicle, so too with the Solitary Realizers, who awaken to perfect enlightenment in a world without a Buddha. The difference from this is the opposite of the above—through three causes, Bodhisattvas should be understood." Some places speak of four: first, the determined; second, the conceited; third, the regressed from enlightenment; fourth, the transformational, as in the \*Commentary on the Lotus Sūtra\*, which lists the names without explanation. Or four types are spoken of: first, transformational; second, conceited; third, turning toward universal enlightenment; fourth, wholly inclining to cessation, as in the eightieth chapter of the \*Yogācārabhūmi\*. That text says: "What are the four types of Hearers? First, the transformational HearerIn the \*Commentary on the Lotus Sūtra\*, 'transformational response'; in the \*Ratnakūṭa\*, 'response Hearer.'; second, the conceited HearerIn the \*Ratnakūṭa\*, 'proud Hearer.'; third, the Hearer turning toward universal enlightenmentIn the \*Lotus Commentary\*, 'regressing from enlightenment'; in the \*Ratnakūṭa\*, 'making enlightenment.'; fourth, the Hearer wholly inclining to cessationIn the \*Lotus Commentary\*, 'determined Hearer'; in the \*Ratnakūṭa\*, 'nature of quiescent cessation.'. The transformational Hearer is one created by Bodhisattvas or the Thus-Gone One to guide the beings to be transformedThe seventy-third chapter only mentions the Thus-Gone One, not Bodhisattvas.. The conceited Hearer is one who, through the wisdom of selflessness of persons and attachment to the wisdom of selflessness of phenomena, considers themselves pure. The Hearer turning toward universal enlightenment is one with an extremely weak compassionate nature from the beginning, who, by approaching and dwelling with the Thus-Gone One, develops a sense of great merit in the vast Buddha teachings, cultivating continuity. Though they reach the ultimate and abide in the realm of nirvāṇa without outflows, they are awakened by Buddhas, guided and opened to the means, and through this cause, they set forth toward vast universal enlightenment. Due to their delight in cessation, their practice is extremely slow, unlike those who initially arouse the mind and possess Buddha lineage\\(127). The Hearer wholly inclining to cessation is one with an extremely weak compassionate nature from the beginning, who entirely turns away from benefiting sentient beings, is extremely fearful of the suffering of saṃsāra, and only has the intention to abide in nirvāṇa, ultimately unable to pursue great enlightenment." Or four types are spoken of: the response Hearer, the conceited Hearer, the Hearer who makes the vow for enlightenment, and the Hearer of fixed cessation nature. As the third chapter of the \*Ratnakūṭa\* commentary explains: "These correspond respectively to the four types of Hearers in the \*Yogācārabhūmi\*; though the names differ, the meaning is the same, so I will not elaborate." How do the various texts differ in number? In reality, all four are present, as in the \*Yogācārabhūmi\*. The difference is that the four types in the \*Yogācārabhūmi\* encompass all Hearers. The \*Lotus Commentary\* speaks of those who regress from enlightenment but does not include those who never regress, so the present \*Ratnakūṭa\* and \*Yogācārabhūmi\* are superior. Alternatively, the \*Lotus Commentary\*'s "regressing from enlightenment" uses a specific example to indicate the whole, since it is one part of the turning toward universal enlightenment, just as enumerating sensations includes the aggregate of volitional formations. Among the three types in the \*Laṅkāvatāra\*, the transformational type is not a real Hearer, so it is omitted. However, in the seventy-third chapter, "transformation" corresponds to the transformational Hearer in various texts, "nature" corresponds to the determined Hearer, and "vows" corresponds to the Hearer turning toward universal enlightenment. One who has made vows in the Hearer vehicle but has not yet made the great vow is called "vow-based" or "turning toward universal enlightenment." One who has already made the great vow for enlightenment is included in the Bodhisattva vows and is not called a Hearer. The conceited one is included in the vow category, or alternatively, in the categories of vow and nature, so it is not separately mentioned here. This sūtra does not mention the transformational and conceited types, for the same reasons as above. Explanation complete.
## 解深密經疏卷第四
> Commentary on the Sutra of the Profound Secrets, Volume 4