聖者成就第一義菩薩問品第八
Chapter 8: The Holy Ones Attain the Ultimate Bodhisattva Inquiry
爾時，聖者成就第一義菩薩，依無體相第一義相，白佛言：「世尊！世尊！我獨在於空閑之處生覺觀心，作如是念：『如來種種說於諸陰自體相法，所謂能知生滅之相，離於如是諸入因緣而起諸行；如是說諸諦自體相，所謂知離證修；如是說諸界自體相、種種別相、種種界相、無量界相；如是說諸念處、正勤、如意、根、力、覺、道自體，對治修行，未生令生、已生令增廣。世尊復說，一切法本來無體、一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來自性涅槃。』世尊！是故我問如來此義，如來何意作如是說？」
At that time, the holy being Accomplished the Highest Truth Bodhisattva, speaking from the perspective of the ultimate truth which is without inherent characteristics, addressed the Buddha: "World-Honored One! While alone in a quiet place, I reflected in my mind and thought: 'The Tathagata gives various teachings on the characteristics of the aggregates themselves—for example, teaching the ability to understand the nature of arising and ceasing, and explaining how conditioned phenomena arise from causes and conditions beyond the sense spheres. The Tathagata also teaches the characteristics of the truths themselves—such as knowing, renouncing, realizing, and cultivating. Further, He teaches the characteristics of the elements themselves—their different types, their varied aspects, and their countless realms. He also teaches the characteristics of the applications of mindfulness, right effort, the spiritual faculties, powers, enlightenment factors, and the noble path—explaining them as antidotes to be practiced, to bring forth what has not yet arisen, and to strengthen what has already arisen. World-Honored One, You have also said that all phenomena are fundamentally without substance, all phenomena fundamentally do not arise, all phenomena fundamentally do not cease, all phenomena are fundamentally still, and all phenomena are naturally nirvana by nature.' World-Honored One, therefore I ask You, the Tathagata, about this meaning: What is Your intention in making such statements?"
爾時，佛告成就第一義菩薩言：「善哉，善哉！成就第一義！汝能如是正念思惟，生此覺觀。」復言：「善哉。成就第一義！汝今乃能問佛此義。何以故？汝為安樂一切眾生、安隱一切眾生、為欲利益一切眾生、安隱一切天人，故問此義。成就第一義！汝一心聽，我意何故作如是說，一切法本來無體相、一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來涅槃？
At that time, the Buddha addressed the Attainer of the Highest Truth, saying: "Excellent, excellent! Attainer of the Highest Truth! You are able to engage in such right mindfulness and reflection, giving rise to this discernment." He further said: "Excellent, Attainer of the Highest Truth! Now you are able to ask the Buddha about this meaning. Why? Because you are asking for the peace and happiness of all beings, for the comfort and security of all beings, for the benefit of all beings, and for the peace of all gods and humans. Attainer of the Highest Truth! Listen with single-minded attention to why I say this: all phenomena are originally without inherent nature, all phenomena are originally unborn, all phenomena are originally undying, all phenomena are originally tranquil, and all phenomena are originally in Nirvana."
「成就第一義！我意依諸法三種無體相，作如是說，一切諸法無自體相。何等為三？所謂依諸法無自體相、無生體相、第一義諦無自體相。成就第一義！諸法無自體相者，諸分別相。何以故？以彼諸法隨名相說，非有自體，是故我言無自體相。成就第一義！何者諸法無生體相？謂諸法無體相。何以故？以彼生法依他力因緣，非自體相，是故我說無生體相。成就第一義！何者是第一義無體相？成就第一義！第一義無體相者，一切諸法本無生體，是故我說一切諸法無自體相，以彼依於因緣生故、以依第一義無體相故。何以故？成就第一義！於諸法中清淨觀相，我說彼是第一義相。
Supreme Truth! I teach that all phenomena lack intrinsic existence based on three aspects of essencelessness. What are these three? They are: the essencelessness of phenomena through their lack of intrinsic nature, the essencelessness of phenomena through their lack of arising nature, and the essencelessness of the ultimate truth itself.
Supreme Truth! When I say phenomena lack intrinsic nature, I mean the characteristics we impose through mental discrimination. Why? Because phenomena are described according to names and appearances, not because they possess any fixed self-essence. Therefore, I declare them to be without intrinsic nature.
Supreme Truth! What is the essencelessness through lack of arising nature? It means phenomena have no fixed essence. Why? Because what arises does so depending on other causes and conditions, not from its own inherent nature. Therefore, I say they are without a nature of arising.
Supreme Truth! What is the essencelessness of the ultimate truth? Supreme Truth! The essencelessness of ultimate truth means that all phenomena are fundamentally unborn. Therefore, I say all phenomena lack intrinsic nature, because they arise depending on causes and conditions, and because they rely on the essencelessness of ultimate truth. Why? Supreme Truth! That which is a pure, clear perception within phenomena—that is what I call the ultimate truth.
「成就第一義！以他力相中清淨觀故，是故我說第一義諦無自體相。成就第一義！一切諸法無成就相，是故我說彼第一義諦無自體相。何以故？成就第一義！諸法無我、無我體相，是故我說彼一切法無自體相。成就第一義！以是，彼法依無體得名，是故我說第一義諦無自體相。成就第一義！如空中華無自體相，一切諸法無自體相亦復如是。是故，我說一切諸法無自體相，法應如是，應知。
"The Ultimate Truth is realized. Because in the nature of other-power, there is pure observation, therefore I say that the Ultimate Truth has no inherent self-nature. The Ultimate Truth is realized. All phenomena have no nature of realization, therefore I say that the Ultimate Truth has no inherent self-nature. Why is that? The Ultimate Truth is realized. All phenomena are without a self, without a self-nature, therefore I say that all phenomena have no inherent self-nature. The Ultimate Truth is realized. For this reason, that phenomenon is named based on having no self-nature, therefore I say that the Ultimate Truth has no inherent self-nature. The Ultimate Truth is realized. Just as a flower in the sky has no inherent self-nature, so too do all phenomena have no inherent self-nature. Therefore, I say that all phenomena have no inherent self-nature. The Dharma is thus; it should be understood."
「成就第一義！譬如幻作種種色像，諸因緣法無自體相亦復如是。是故，我說一切諸法無自體相。成就第一義！第一義諦無自體相亦復如是。是故，我說第一義諦無自體相。成就第一義！如空中華色，無體相得名。如是，第一義諦無自體相亦復如是。成就第一義！我意依此三種法無體相故，說言諸法無自體相法。
**Establishing the Ultimate Truth!** Just as a magician creates various forms and images, the same is true for all conditioned phenomena—they have no intrinsic nature of their own. Therefore, I declare that all phenomena lack inherent self-nature. **Establishing the Ultimate Truth!** The ultimate truth itself also has no intrinsic nature, in the same way. Therefore, I declare that the ultimate truth lacks inherent self-nature. **Establishing the Ultimate Truth!** Like a flower in the sky, which has no substance yet is given a name, the ultimate truth, too, lacks inherent self-nature in this same manner. **Establishing the Ultimate Truth!** Based on these three kinds of phenomena being devoid of self-nature, I teach that all phenomena are without inherent self-nature.
「復次，成就第一義！我意依相無自體相，說言諸法無自體相，彼法本來不生、彼法本來不滅、彼法本來寂靜、彼法本來涅槃。何以故？成就第一義！若一切法無自體相，彼法不生；若法不生，彼法不滅；若不滅、不生，彼法本來寂靜；若法本來寂靜，彼法本來清淨；若法本來清淨，彼法本來涅槃。若如是，彼法無有少法可滅令入涅槃。成就第一義！是故我意依彼相說彼法無自體相，是故我說一切諸法本來不生。
"Furthermore, realize the ultimate truth! I assert, based on the nature of signs being devoid of inherent existence, that all phenomena lack a self-nature. These phenomena are originally unborn, originally unceasing, originally calm, and originally in a state of nirvana. Why is that? Realize the ultimate truth! If all phenomena lack inherent existence, then they are unborn; if they are unborn, they do not cease; if they neither cease nor arise, they are originally calm; if originally calm, they are originally pure; if originally pure, they are originally in nirvana. In this way, there is no phenomenon to be eliminated to enter nirvana. Realize the ultimate truth! Therefore, I assert, based on these signs, that phenomena have no inherent existence, and thus I declare that all phenomena are originally unborn."
「復次，成就第一義！第一義者，依無我得名，是故我意依第一義無體相故，說言諸法本來不生。何以故？成就第一義！以第一義法無我得名，是故名為第一義諦無自體相，常常時、恒恒時一切法體常住——謂無為體——離諸一切煩惱相應。若法常常時、恒恒時依彼法體住彼法，不生、不滅，以無為故。若法無為，彼法本來寂靜；若法本來寂靜，彼法本來涅槃，以遠離一切煩惱、毒相應故。是故，第一義法無我得名，我說諸法無自體相，一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來涅槃。
Furthermore, realize the Ultimate Truth. The Ultimate Truth is so named because it is based on the realization of no-self. Therefore, because the Ultimate Truth has no fixed form or essence, I declare that all phenomena are originally unborn. Why is that? Realize the Ultimate Truth. Because the Ultimate Truth, as a reality based on no-self, is so named, it is therefore called the Truth of Ultimate Reality, which has no independent self-nature. Constantly and perpetually, the essence of all phenomena abides—this is the unconditioned nature, free from all afflictions and entanglements. If a phenomenon constantly and perpetually abides in its own nature, it is neither born nor destroyed, because it is unconditioned. If a phenomenon is unconditioned, it is originally tranquil. If a phenomenon is originally tranquil, it is originally liberated, because it has completely distanced itself from all afflictions and poisons. Therefore, because the Ultimate Truth is realized through no-self, I declare that all phenomena have no independent self-nature, that all phenomena are originally unborn, originally unceasing, originally tranquil, and originally liberated.
「成就第一義！一切眾生眾生界中不知不覺虛妄分別法體差別，亦不能知他力因緣法體差別，亦復不見第一義諦法體差別，是故我說三種法無自體相。成就第一義！而諸眾生虛妄分別諸法體相、他力法體、第一義體，虛妄分別名字體相、說因緣法、第一義法。成就第一義！一切眾生如是如是說、如是受用，依名字心、依隨順心、依名用使心，依彼分別名字體相，執著他力、因緣法體、第一義體。
Mastering the Ultimate Truth! In the entire realm of beings, sentient beings neither realize nor perceive the distinctions within the nature of illusory and discriminative phenomena. Nor do they recognize the distinctions within the nature of phenomena dependent on external conditions through the power of others. Moreover, they fail to see the distinctions within the nature of the Ultimate Truth. Therefore, I declare that these three kinds of phenomena have no inherent self-nature.
Mastering the Ultimate Truth! Sentient beings falsely discriminate among the essential forms of phenomena, the essential forms of conditioned phenomena, and the essential forms of the Ultimate Truth. They mistakenly conceive of names as having real characteristics, and they erroneously think of conditioned phenomena and the Ultimate Truth as separate, fixed realities.
Mastering the Ultimate Truth! This is how all beings speak, how they experience and use things: they rely on words, they rely on habitual acceptance, and they rely on functional labels. Through such reliance, they cling to the ideas of conditioned phenomena, dependent arising, and the Ultimate Truth—as if these were solid, independent entities.
「成就第一義！如是如是執著，如是如是依他力法虛妄執著因緣法體，依彼因緣生未來世他力法體，為煩惱染、業染、生染，流轉六道，長夜受苦，不能出離生死苦縛，所謂地獄、畜生、餓鬼、阿修羅、天、人諸趣。
Attaining the ultimate truth! Thus grasping, thus clinging to conditioned phenomena, and thus relying on the dependent origination of illusory causes, one generates conditioned existence in future lives. This leads to the defilements of afflictions, the defilements of actions, and the defilements of birth—perpetually cycling through the six realms, suffering through endless darkness, unable to escape the bonds of birth and death. Those realms are: hells, animals, hungry ghosts, asuras, gods, and humans.
「成就第一義！隨所有眾生不種善根、不能清淨一切罪業、不能成就諸善根力、不多信法、不集功德智慧之業，我為彼說諸法不生。彼諸眾生聞我所說因緣和合有為行生，彼眾生知諸法無常不恒、不可歸依、異異轉滅，於諸一切有為行中生驚怖心、生遠離心。生驚怖心、生遠離心已，彼諸眾生不行惡法、修行善法，修行善法者依善法因、不種善根者種諸善根、不清淨罪業者清淨罪業、不成熟諸根者能令成熟，依彼成熟善根力故能多信法，多信法者能集功德智慧之藏。
I realize the highest truth. For those beings who do not plant wholesome roots, cannot purify all negative karma, cannot develop the power to cultivate goodness, have little faith in the Dharma, and do not accumulate the seeds of merit and wisdom — for them, I teach that all phenomena are unborn. When these beings hear my teaching that conditioned, compounded dharmas arise through causes and conditions, they come to understand that all conditioned phenomena are impermanent, unstable, unreliable, constantly changing, and ceasing. This leads them to feel a sense of urgency and a wish to turn away from all conditioned activities. Once they feel this urgency and wish to turn away, they cease engaging in evil and begin to practice wholesome actions. By practicing wholesome actions, they rely on the causes of goodness: those who did not plant wholesome roots now plant them; those who have not purified their negative karma do purify it; those whose faculties remain undeveloped bring them to maturity. Through the power of these developed roots of goodness, they gain faith in the Dharma; and those with faith in the Dharma can accumulate the treasury of merit and wisdom.
「成就第一義！彼諸眾生雖種善根，乃至能集一切功德智慧之藏，成就第一義！而彼眾生於彼因緣諸法之體、無生體相及第一義無體相法不如實知，不如實知故，於諸一切有為行中不能生厭、不能遠離。是故，彼諸一切眾生不得解脫煩惱染、業染、生染。
They have realized the ultimate truth! Although those beings plant wholesome roots and even accumulate all stores of merit and wisdom, they have realized the ultimate truth! Yet they do not truly understand the essence of conditioned causes, the unborn nature of phenomena, and the formless nature of the ultimate truth itself. Because of this lack of true understanding, they cannot develop disenchantment with all conditioned activities and cannot turn away from them. Therefore, all those beings cannot be liberated from the defilements of afflictions, the defilements of karma, or the defilements of rebirth.
「成就第一義！如來為彼諸眾生故，重說彼法——所謂因緣無體、第一義無體——令彼眾生於有為行生厭離心，為得解脫煩惱染、業染、生染。彼諸眾生聞我所說，於彼諸法無生相中、於一切法虛妄分別中、第一義諦無體相中能生正信，思惟彼法，如實覺知，於他力中不生執著、虛妄分別諸法體相，但知唯是名用得名、唯是隨順名用得名、唯是隨順名用彼諸煩惱得名。是故，彼諸一切眾生能滅他力因緣諸相，依於現法智慧之力斷彼未來一切因緣。是故，依彼因緣正見能離一切有為諸行；厭離一切有為行已，得正解脫，遠離業染、煩惱染、生染。
"I have realized the Ultimate Truth. For the sake of those beings, I re-explained this teaching: that conditioned causes lack inherent existence, and the Ultimate Truth itself lacks a fixed nature. This teaching helps beings develop a sense of disenchantment with conditioned actions, so they can attain liberation from the defilements of karma, afflictions, and rebirth.
When those beings hear my teaching, they can develop genuine faith in the unborn nature of all phenomena, in the fact that all things are merely false conceptualizations, and in the absence of a fixed entity in the Ultimate Truth. They contemplate this teaching and realize it as it truly is. Without grasping at the power of external conditions, they no longer falsely imagine inherent natures in phenomena. Instead, they understand that all things are merely names used for communication, merely conventional expressions, and that afflictions themselves are simply labels.
Therefore, all such beings can overcome the appearances of conditioned causes. Relying on the power of wisdom that directly perceives present reality, they cut off all future causes. Thus, by holding this correct view of causation, they can transcend all conditioned actions. Having turned away from all conditioned activities, they attain true liberation, free from the stains of karma, afflictions, and rebirth."
「成就第一義！聲聞性眾生依此道、依此法，得聲聞涅槃；緣覺性眾生亦復如是，依此道、依此法，得緣覺涅槃；佛乘性眾生亦復如是，依此道、依此法，得阿耨多羅三藐三菩提。成就第一義！是故，我說聲聞、緣覺、菩薩一清淨道。成就第一義！唯一清淨道，更無第二，我意依此故說一乘。
The foremost truth is fulfilled! Beings with the nature of a Hearer, following this path and this teaching, attain the Nirvana of a Hearer. Beings with the nature of a Solitary Realizer, likewise following this path and this teaching, attain the Nirvana of a Solitary Realizer. Beings with the nature of a Buddha Vehicle, likewise following this path and this teaching, attain Supreme Perfect Enlightenment. The foremost truth is fulfilled! Therefore, I declare that Hearers, Solitary Realizers, and Bodhisattvas all share one pure path. The foremost truth is fulfilled! There is only this one pure path; there is no second. It is based on this that I speak of the One Vehicle.
「成就第一義！而眾生界中非無種種性軟中上根眾生。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阿耨多羅三藐三菩提。何以故？成就第一義！以彼自性本來狹劣，一向少於慈悲之心、一向怖畏一切諸苦、以少慈悲一向捨於利益眾生。成就第一義！若一向畏苦、一向離諸有為之行，彼人遠離利益眾生、遠離能度諸眾生業。是故，我說彼人不能證阿耨多羅三藐三菩提，我說名為寂滅聲聞。
「成就第一義！發菩提心聲聞人者，而我說彼名為菩薩。何以故？以彼菩薩先離煩惱障得慧解脫、後離智障得心解脫，彼菩薩如來初化，依自身利益而得解脫。是故，我說彼是聲聞性人菩薩。
"Attaining the ultimate truth! Those who awaken the mind of enlightenment as hearers—I declare them to be bodhisattvas. Why? Because these bodhisattvas first free themselves from afflictions, gaining wisdom liberation, and later free themselves from cognitive obstacles, gaining heart liberation. They are initially transformed by the Thus-Come One, attaining liberation through working for their own benefit. Therefore, I say they are bodhisattvas with the nature of hearers."
「成就第一義！我善說法中、善如意法中、善毘尼法中、善清淨法中、清淨法中，不錯依種種性說種種法相。成就第一義！是故，佛意依此三種無體相法，說不了義修多羅法，所謂諸法本來不生、本來不滅、本來寂靜、本來涅槃。
Accomplishing the Ultimate Truth! Within my skillful exposition of the teachings, within the skillful practice of the Dharma, within the skillful discipline of the Vinaya, within the skillful path of purity, and within purity itself, there is no error in explaining various aspects of phenomena according to different inclinations.
Accomplishing the Ultimate Truth! Therefore, relying on these three types of non-substantial phenomena, the Buddha’s intention is to teach provisional sutras—those that declare all phenomena are originally unborn, originally unceasing, originally tranquil, and originally nirvanic.
「成就第一義！若有眾生種諸一切增上善根、清淨罪業、成就諸根、多信諸法、善集一切善根智慧，彼諸眾生聞我法音能如實知，彼諸眾生信我法、信我義，智慧觀察能如實覺，依彼證法隨順行力，速得究竟阿耨多羅三藐三菩提。我依彼諸一切眾生能於我身生恭敬心作如是言：『此是正覺，知一切法，是故名為應正遍知。』
「成就第一義！若有眾生不種一切增上善根、不能清淨一切罪業、不能淳熟一切善根、不多信法、無增上心、不集功德智慧之藏、直心體性、不能觀察是法非法——是法可取、是法可捨，依自心見執著而行——彼諸眾生雖聞我法，亦復不知依何意說。而彼眾生信於我法、恭敬我法，而作是言：『我信諸佛如來所說修多羅，甚深甚深相、依空相應、難見難覺、不可覺形相、不可覺微細極微、黠慧人智慧境界，如來說諸修多羅義我不能知。』默然而信而作是言：『諸佛如來菩提甚深，諸法體相亦復甚深，唯佛所知，非我境界。諸佛如來隨諸眾生種種信心說種種法，以諸如來無量智慧所知如海，而我知見如牛跡水。』是故，眾生於彼修多羅若，能至心受持、書寫，寫已住持、讀示、供養、為他人說、誦常誦、隨喜施他，而彼眾生不能於中如實修行，以未知我甚深之意，以不覺故。成就第一義！彼諸眾生依因彼故，功德、智慧增長滿足，亦復令彼未淳熟心令得淳熟。
「成就第一義！復有眾生眾生界中不能種諸一切善根，乃至不能成就功德智慧之業，無直心、無直意，而彼眾生知是法、是非法，是可取、是可捨，自智生見是可取、是可捨，而彼眾生聞我所說甚深之法不知我意，是故不知如實之法。不知如實法故，不能覺知一切諸法；聞聲執著義亦如是。是故，彼諸一切眾生說如是言：『諸法無體相，一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來涅槃。』而彼眾生依因此見，於諸法中起於邪見、無諸法相墮於邪見，以見諸法無無相。以見諸法無無相故，而謗一切諸法為無，所謂虛妄分別相、因緣法體相、第一義法體相。何以故？成就第一義！依彼他力、因緣體相，依於第一義諦體相，有名字相。成就第一義！若眾生見因緣體相、第一義相言是無相，彼眾生謗假名名字相，是故我說彼諸眾生謗三種相。
「成就第一義！彼諸眾生於無法中起法相、於無義中生義相，無法依法住持、無義依義住持。成就第一義！彼諸眾生依我信法增長善法，而取非義為義，智不增長。智不增長者，離諸善法，於聞法眾生住持是法，法住持非義為義墮於邪見，彼諸眾生以取無法法相、無義義相。以取無法法、非義義相，是故，彼諸一切眾生依不正見離諸善法。
「應知，成就第一義！復有眾生於彼邪見人邊聞法，說如是言：『諸法無體，不生、不滅、寂靜、涅槃。』驚懼怖畏而說是言：『此非佛語，是魔所說。』是故，彼諸邪見眾生謗諸修多羅、說諸修多羅、毀諸修多羅，言是非法。而彼眾生因彼謗法得無量罪，成就無量極惡罪業。
「成就第一義！是故，我說謗法眾生見無諸法、亦無於義依義說法，成就無量極惡罪業，亦令無量諸眾生等多生罪業。
「成就第一義！若有眾生不種善根、不清淨罪業、不熟身業、多不信法、不能集彼功德智慧、不直心、不隨順直心，而依自見邪智分別是法、非法，是法可取、是法可捨，彼諸眾生雖聞我法，不得我意、不生信心、亦復不能如實知我所說之意。是故，彼諸一切眾生於諸非法生於法想、於諸非義生於義想，執著非法生是法想、執著非義生是義想，而作是言：『此非佛語，是魔所說。』而彼邪智如是解故，而謗諸法、不順諸法、毀呰諸法、輕論諸法、於正法中加置邪法，為滅修多羅、為壞修多羅、為不行修多羅、為不說修多羅、於信修多羅者生怨家想。彼諸眾生先有無量罪業重障，復因謗法而謗於人，轉更增長無量罪障，而彼罪障根本之罪不可說盡，何況復加謗法之罪？墮大地獄無有出期，乃至無量百千萬億阿僧祇劫說其歲數亦不能盡。
「成就第一義！我今善說如是諸法、善示善清淨、善說眾生如是種種異信、種種異見。」
爾時，世尊而說偈言：
「無法體不生、 本寂靜、不滅、
自性涅槃法， 是故我說常。
三種無體相， 第一義無體，
若能知我意， 是人得解脫。
一道法進趣， 諸眾生解脫，
是故一乘法， 隨聞差別說。
諸眾生無量， 為身求涅槃，
如來甚希有， 安隱諸眾生。
若證無漏界， 平等無二相，
成就佛諸義， 彼人離煩惱。」
爾時，成就第一義菩薩白佛言：「希有，世尊！未曾有、未曾聞，如來所說如是微細、極微細，甚深、極甚深，難覺、極難覺，諸佛如來意趣難知。
「世尊！我知如來所說義意：所謂分別境界彼依分別有為行相，於名字中說彼色陰自體相相名為勝相，所謂色陰生、色陰滅、離色陰、知色陰。是故，如來依彼法相，說彼諸法為無體相。
「世尊！彼分別境界，依彼分別境界行相是他力相。是故，如來依於彼法，而說諸法不生、諸法無體，亦依彼法說第一義言無體相。
「世尊！我知世尊所說法義：謂即依彼分別境界虛妄分別有為行相，即彼虛妄分別之相。無如是相即彼無體相，無體相法無我，真如清淨觀相是第一義。是故，如來依第一義說彼諸法名無體相。
「世尊！如一色陰，餘陰亦如是；如是，十二入、十八界，一一入、一切法亦如是。
「世尊！我知如來所說法義：所謂分別境界中虛妄分別有為行相，所謂苦諦，知苦諦依於名字，說自體相勝相虛妄分別，如來依彼說言諸法無有體相。世尊！彼分別境界相依止分別有為行相，名因緣相。世尊！是故，我說我知如來所說法義。何以故？世尊！即彼分別境界分別諸相依止虛妄行相而生，而彼虛妄分別行相無如是體、無如是相，是法無我，真如清淨觀名第一義。是故，如來依彼法說第一義無體相。
「世尊！如苦諦，餘諦亦如是；如是，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道，以要言之，一切諸法亦復如是。
「世尊！我知世尊所說法義：於分別境界中依虛妄分別有為行相，正覺三昧對治，對治生正三昧；生三昧已而復住持，不忘、不失，修行增長。名字所說法相、勝相是分別相，是故，如來依彼法相說言諸法無有體相。世尊！彼分別境界依止他力、因緣行相是他力相，是故，如來依彼法相說言諸法無有體相，亦說第一義是無體相。
「世尊！我知世尊所說義相：即彼名字分別境界依止分別名字行相，即彼分別無如是相，即彼無相、即彼無相體、無體法、無我，真如清淨觀相即第一義。是故，世尊說言諸法無有體相是第一義相。
「世尊！譬如毘舒婆藥草著諸藥中、一切食中。世尊！如來說法亦復如是，諸法無體相——諸法不生、諸法不滅、諸法寂靜、諸法自性涅槃——說了義修多羅，置於一切不了義修多羅中。
「世尊！譬如畫地，種種一相，所謂青、黃、赤、白，能了別彼種種畫相。世尊！如來說法亦復如是，諸法無體相——不生、不滅、寂靜、自性涅槃——了義言教置於一切不了義中成一味相，亦能了別彼不了義修多羅等名字故。
「世尊！譬如一切諸飲食中，若置熟酥生增上味。佛說此法亦復如是，依一切法無有體相——不生、不滅、寂靜、自性涅槃——說此了義修多羅，置諸一切不了義中能生增上歡喜踊躍。
「世尊！譬如虛空，一切處等於諸一切種種作業無有障礙，皆悉能成。世尊！如來亦爾，說言諸法無有體相——諸法不生、諸法不滅、諸法寂靜、諸法自性而是涅槃——說了義經於諸一切不了義經等同一味，成就一切聲聞、辟支佛、大乘修行，作無障礙。」
爾時，世尊告成就第一義菩薩言：「善哉，成就第一義！」復作是言：「善哉，善哉！成就第一義！汝實能知諸佛如來說法之意。汝今善說此義譬喻，如彼毘舒婆藥草、畫地、置酥、虛空等譬。成就第一義！如是如是，如汝所說。不異汝說，如是受持。」
爾時，成就第一義菩薩白佛言：「世尊！如來初成應、正等覺，於波羅㮈城仙人集處、諸禽獸遊處，為諸修行聲聞行人一轉四諦希有法輪，世間一切沙門、婆羅門、天、人、魔、梵無能轉者，若有能轉，依法相應無有是處。
「世尊！此第二轉法輪說上法相可入法相，分別彼諸不了義修多羅，為住大乘眾生說於諸法無有體相——諸法不生、諸法不滅、諸法寂靜、諸法自性涅槃——希有之中復是希有。
「世尊！此是第三轉法輪，為住一切大乘眾生說諸法無體相——不生、不滅、寂靜、自性涅槃——善說四諦差別之相，希中希有，無人能入、無人能對、無人能諍、更無有上、更無有勝了義修多羅無諍論處。」
爾時，成就第一義菩薩白佛言：「世尊！若善男子、善女人聞如來說諸法本來無體相——本來不生、本來不滅、本來寂靜、本來自性涅槃——正信書寫、寫已受持、供養、施與他人、為自說、自誦、自讀、修行隨喜，彼善男子、善女人得幾所功德？」
爾時，世尊告成就第一義菩薩摩訶薩言：「彼善男子、善女人成就無量阿僧祇功德聚。成就第一義！彼之功德無有譬喻可以況說。以要言之，略說少分。成就第一義！譬如指甲上土，依大地土百分不及一、迦羅分不及一、憂波尼沙陀分不及一，乃至算數譬喻不能及一。成就第一義！譬如牛跡中水，依大海水百分不及一、千分不及一、迦羅分不及一、憂波尼沙陀分不及一，乃至算數譬喻亦不及一。
「成就第一義！如是，我說信不了義修多羅，乃至修行不了義修多羅所得功德，依此所說了義修多羅，生於信心乃至修行所得功德、受持讀誦，彼不了義修多羅，百分不及一、千分不及一、萬分不及一、迦羅分不及一、憂波尼沙陀分不及一，乃至算數譬喻所不能知。」
爾時，成就第一義菩薩白佛言：「世尊！此深密解脫修多羅中，此法門名為何等？云何奉持？」
佛言：「成就第一義！此法門名『說第一義了義修多羅』，汝應如是受持。」
佛說此法門時，六千眾生發阿耨多羅三藐三菩提心、三百千聲聞遠塵離垢得法眼淨、復有五百千聲聞得無漏心解脫、七萬五千菩薩得無生法忍。
深密解脫經卷第二