爾時，勝義生菩薩摩訶薩白佛言：「世尊！我曾獨在靜處，心生如是尋思：『世尊以無量門曾說：「諸蘊所有自相，生相、滅相，永斷、遍知。」如說諸蘊，諸處、緣起、諸食亦爾。以無量門曾說：「諸諦所有自相，遍知、永斷、作證、修習。」以無量門曾說：「諸界所有自相、種種界性、非一界性、永斷、遍知。」以無量門曾說：「念住所有自相、能治、所治、及以修習，未生令生、生已堅住，不忘、倍修、增長、廣大。」如說念住、正斷、神足、根、力、覺支，亦復如是。以無量門曾說：「八支聖道所有自相、能治、所治、及以修習，未生令生、生已堅住，不忘、倍修、增長、廣大。」』世尊復說：『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。』未審世尊依何密意作如是說：『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。』我今請問如來斯義，惟願如來哀愍解釋，說一切法皆無自性、無生、無滅、本來寂靜、自性涅槃所有密意。」
At that time, Paramārathasamudgata (’Born of Ultimate Truth’) bodhisattva mahasattva said to the Buddha, “World-Honored One! I was once alone in a quiet place and I thought to myself: ‘The World-Honored One in an immeasurable number of teachings has explained, “the inherent characteristics (svalakṣaṇa) of the aggregates, the characteristic of their arising, the characteristic of their destruction, their complete severance, and their being totally understood.” Just as all the aggregates have been explained, all the bases (āyatana), dependent origination (pratītyasamutpāda), and sustenance (āhāra) have also [been explained]. With an immeasurable number of teachings he has explained, “the specific characteristics of the [noble] truths, their being totally understood, complete severance, their realization, and the practices [that lead to their realization].” With an immeasurable number of teachings he has explained, “the inherent characteristics of realms, the various natures of realms, the different nature of realms, their complete severance, and their being totally understood.” With an immeasurable number of teachings he has explained, “the inherent characteristics of the foundations of mindfulness, their being able to control [mental states], which [states] are controlled, how, by practice, what has not yet arisen can be produced, how what has already arisen can be maintained, their unforgettableness, their repeated practice, their increase and their broadening.” Just as the foundations of mindfulness have been explained, correct severance, the spiritual path, [spiritual] faculties, [spiritual] powers, and the factors of awakening are also like this. With an immeasurable number of teachings he has explained, “the inherent characteristics of the Noble Eightfold Path, their being able to control [mental states], which [states] are controlled, how, by practice, what has not yet arisen can be produced, how what has already arisen can be maintained, their unforgettableness, their repeated practice, their increase and their broadening.” The World-Honored One has also explained, “all dharmas are completely without inherent nature (svabhāva), are without arising (anutpāda), without ceasing (anirodha), are originally quiescent (śānti) with the inherent nature of Nirvāṇa.” I wondered, based on what secret intent did the World-Honored One explain that, “all dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa?” I now kindly ask about the Thus Come One’s meaning, only wanting the Thus Come One to compassionately dispense (instruct) and explain what the secret intent is of explaining that all dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa.”
爾時，世尊告勝義生菩薩曰：「善哉，善哉！勝義生！汝所尋思，甚為如理。善哉，善哉！善男子！汝今乃能請問如來如是深義，汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等，為令獲得義利安樂故，發斯問。汝應諦聽，吾當為汝解釋所說『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃所有密意。』
Then, the World-Honored One told Paramārathasamudgata, “Excellent, excellent! Paramārathasamudgata! Your reasoning is most logical. Excellent, excellent! Kulaputra! You are now able to question the Thus Come One concerning this profound meaning. You now raise this question because you desire to benefit and gladden immeasurable sentient beings, for you have compassion for the world and all its devas, humans, and asuras, so that they may be led to attain meaning, benefit, and happiness. Listen closely and I will dispense my secret intent in explaining that all dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa.
「勝義生！當知我依三種無自性性密意，說言一切諸法皆無自性，所謂相無自性性、生無自性性、勝義無自性性。
Paramārathasamudgata! You should know, I have explained that all dharmas are completely without inherent nature relying on the secret intent of three kinds of natures without inherent nature (nisvabhava-bhava?), which are, [1] the nature of characteristics lacking inherent nature, [2] the nature of arising lacking inherent nature, and [3] the nature of ultimate meaning (paramārtha) lacking inherent nature.”
「善男子！云何諸法相無自性性？謂諸法遍計所執相。何以故？此由假名安立為相，非由自相安立為相，是故說名相無自性性。
“Kulaputra! What is the nature of the characteristics of all dharmas lacking inherent nature? This is all dharmas’ characteristic of being grasped as something circumscribed. How so? It is only upon conventional names that characteristics come to be established, it is not by their own characteristics that characteristics are established, for this reason, the nature of characteristics are said to lack inherent nature.”
「云何諸法生無自性性？謂諸法依他起相。何以故？此由依他緣力故有，非自然有，是故說名生無自性性。
“What is the nature of the arising of all dharmas lacking inherent nature? This is the characteristic of all dharmas arising in dependence upon another. How so? It is only in dependence upon the power of conditionality that there is (being, existence, are things), [things] do not exist of themselves, for this reason, the nature of arising is said to lack inherent nature.”
「云何諸法勝義無自性性？謂諸法由生無自性性故，說名無自性性；即緣生法，亦名勝義無自性性。何以故？於諸法中，若是清淨所緣境界，我顯示彼以為勝義無自性性，依他起相非是清淨所緣境界，是故亦說名為勝義無自性性。復有諸法圓成實相，亦名勝義無自性性。何以故？一切諸法法無我性名為勝義，亦得名為無自性性，是一切法勝義諦故，無自性性之所顯故。由此因緣，名為勝義無自性性。
“What is the nature of the ultimate meaning of all dharmas lacking inherent nature? This is because, since the nature of the arising of all dharmas lacks inherent nature, nature is said to lack inherent nature. Conditionally arisen dharmas are then also called the nature of the ultimate meaning of all dharmas lacking inherent nature. How so? Among all dharmas, if it is a purified conditional realm, I reveal (preach) that to be the nature of the ultimate meaning of all dharmas lacking inherent nature. Characteristics that depend upon another are not a purified conditional realm. For this reason, it has also been said that this is called the nature of the ultimate meaning lacking inherent nature. Furthermore, all dharmas characteristic of complete, perfect reality is also called the nature of the ultimate meaning lacking inherent nature. How so? The self-less nature of all dharmas is called the ultimate meaning, it is also known as the nature of being without inherent nature (nisvabhava-bhava). Because this is the Truth of Ultimate Meaning of all dharmas, because this is the nature of being without inherent nature of which I preach, for these reasons it is known as the nature of the ultimate meaning of all dharmas lacking inherent nature.”
「善男子！譬如空花，相無自性性，當知亦爾。譬如幻像，生無自性性，當知亦爾；一分勝義無自性性，當知亦爾。譬如虛空，惟是眾色無性所顯，遍一切處；一分勝義無自性性，當知亦爾，法無我性之所顯故，遍一切故。
“Kulaputra! Just like flowers in the sky, you should know, the nature of characteristics lacking inherent nature is also like this. Just like magical illusions, you should know, the nature of the arising of all dharmas lacking inherent nature is also like this. And, you should know, one part of the nature of the ultimate meaning of all dharmas lacking inherent nature is also like this. Just like empty space is manifested everywhere by the absence of material forms, you should know, another part of the nature of the ultimate meaning of all dharmas lacking inherent nature is also like this because it manifests everywhere by the selfless nature of all dharmas.”
「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。』
“Kulaputra! Relying on three kinds of natures without inherent nature like this, I have explained with the secret intent, ‘all dharmas are completely lacking inherent nature.’”
「勝義生！當知，我依相無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』何以故？若法自相都無所有，則無有生；若無有生，則無有滅；若無生無滅，則本來寂靜；若本來寂靜，則自性涅槃。於中都無少分所有更可令其般涅槃故。是故我依相無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
“Paramārathasamudgata! You should know, relying on the nature of the characteristics of all dharmas lacking inherent nature, I have explained with the secret intent, ‘All dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa.’ How so? If the characteristics of dharmas do not exist unto themselves, then they do not have any arising. If there is no arising, there is no cessation, and if there is no arising and no ceasing, then originally quiescent. If originally quiescent, then of the inherent nature of Nirvāṇa, wherein there is not the slightest part that could be led once again to Parinirvāṇa. For this reason, relying on the nature of the characteristics of all dharmas lacking inherent nature, I have explained with the secret intent, ‘All dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa.’
「善男子！我亦依法無我性所顯勝義無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』何以故？法無我性所顯勝義無自性性，於常常時、於恒恒時，諸法法性、安住、無為。一切雜染不相應故，於常常時、於恒恒時，諸法法性安住故無為，由無為故無生無滅；一切雜染不相應故，本來寂靜、自性涅槃。是故我依法無我性所顯勝義無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
“Kulaputra!” Also, relying on the nature of the ultimate meaning manifested in the selfless nature of dharmas lacking inherent nature, I have explained with the secret intent, ‘All dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa’ How so? The nature of the ultimate meaning manifested in the selfless nature of dharmas lacking inherent nature is for all times and forever all dharmas dharmic nature peacefully abiding unconditioned. Since all the defilements do not appear, for all times and forever all dharmas dharmic nature peacefully abides unconditioned, and since unconditioned, without arising or ceasing. Since all the defilements do not appear, originally quiescent, the inherent nature of Nirvāṇa. For this reason, relying on the nature of the ultimate meaning manifested in the selfless nature of dharmas lacking inherent nature, I have explained with the secret intent, ‘All dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa’”
「復次，勝義生！非由有情界中諸有情類，別觀遍計所執自性為自性故，亦非由彼別觀依他起自性及圓成實自性為自性故，我立三種無自性性；然由有情於依他起自性及圓成實自性上，增益遍計所執自性故，我立三種無自性性。
“Furthermore, Paramārathasamudgata! I do not propose these three kinds of natures without inherent nature among different sentient beings in the world, because some would regard the nature of being grasped as something circumscribed as having inherent nature, or they would regard the nature of arising in dependence upon another or the nature of complete, perfect reality as having inherent nature. Rather, it is because sentient beings superimpose the nature of being grasped as something circumscribed upon the nature of arising in dependence upon another and the nature of complete, perfect reality that I propose three kinds of natures without inherent nature.”
「由遍計所執自性相故，彼諸有情於依他起自性及圓成實自性中，隨起言說。如如隨起言說如是如是，由言說熏習心故、由言說隨覺故、由言說隨眠故，於依他起自性及圓成實自性中，執著遍計所執自性相。
“Due to the characteristic of having the inherent nature of being grasped as something circumscribed, all those sentient beings within the inherent nature of arising in dependence upon another and the inherent nature of complete perfect reality create explanations. And so, creating explanations like this about such and such, because the explanations condition their minds, because their awareness conforms to the explanations, because they are lulled by the explanations, within the nature of arising in dependence upon another and the nature of complete perfect reality they become attached to the characteristic of having the nature of being grasped as something circumscribed.”
「如如執著如是如是，於依他起自性及圓成實自性上，執著遍計所執自性；由是因緣，生當來世依他起自性；由此因緣，或為煩惱雜染所染、或為業雜染所染、或為生雜染所染，於生死中長時馳騁、長時流轉，無有休息，或在那落迦、或在傍生、或在餓鬼、或在天上、或在阿素洛、或在人中，受諸苦惱。
“As such, being attached to such and such, they are attached to the inherent nature of being grasped as something circumscribed that is superimposed upon the inherent nature of arising in dependence upon another and the inherent nature of complete perfect reality. Due to co-dependent origination, they will be born in lives to come with the inherent nature of arising in dependence upon another. Due to this co-dependent origination, they become tainted with the taint of the afflictions, tainted with the taint of karma, tainted with the taint of birth, and they gallop about through birth & death (samsara) for a long time, floating about endlessly for a long time, perhaps in a naraka (’hell realm’), or as an animal, or hungry ghost, or in the heavens above, or with the asura, or among humans, receiving all kinds of suffering.”
「復次，勝義生！若諸有情從本已來，未種善根，未清淨障，未成熟相續，未多修勝解，未能積集福德、智慧二種資糧。我為彼故，依生無自性性宣說諸法。彼聞是已，能於一切緣生行中，隨分解了無常、無恒，是不安隱變壞法已，於一切行，心生怖畏，深起厭患；心生怖畏，深厭患已，遮止諸惡，於諸惡法能不造作，於諸善法能勤修習。習善因故，未種善根能種善根，未清淨障能令清淨，未熟相續能令成熟。由此因緣，多修勝解，亦多積集福德、智慧二種資糧。
“Furthermore, Paramārathasamudgata! If there are those people who have not yet planted roots of goodness, who have not yet purified obstacles, who have not yet matured their continuity (’mindstream’ citta-santāna), who have not yet cultivated liberation, who have not yet been able to accumulate merit and wisdom, the two kinds of ‘supplies’ (saṃbhāra), it is for them that I explain the Dharma relying upon the nature of arising lacking inherent nature. When they hear this, they will be able to understand, in part, that all conditionings (saṃskāra), which are dependently co-arisen, are impermanent, inconstant, not comforting, grievously transient, and destructive. Then their minds will produce deep dread and detestation for all conditioned states. When this has happened, then they will reject all evil. When they no longer do evil, they will be able to cultivate and practice good. And, practicing good, they will be able to plant roots of goodness not previously planted, they will be able to purify obstacles not previously purified, they will be able to mature their continuities not previously matured. Because of this they will cultivate liberation and accumulate the two ‘supplies’ of merit and wisdom.”
「彼雖如是種諸善根，乃至積集福德、智慧二種資糧；然於生無自性性中，未能如實了知相無自性性及二種勝義無自性性。於一切行未能正厭、未正離欲，未正解脫，未遍解脫煩惱雜染、未遍解脫諸業雜染、未遍解脫諸生雜染。如來為彼更說法要，謂相無自性性及勝義無自性性。為欲令其於一切行能正厭故、正離欲故、正解脫故，超過一切煩惱雜染故、超過一切業雜染故、超過一切生雜染故。
Even though they cultivate good roots and accumulate the two kinds of ‘supplies’, merit and wisdom, they are nevertheless as yet unable to truly know the nature of characteristics lacking inherent existence and the two kinds of natures of ultimate meaning lacking inherent existence. So they cannot yet truly be disaffected with all conditionings and are not yet truly detached from desire or yet truly liberated. They are not yet totally liberated from the taint of affliction, they are not yet totally liberated from the taint of karma, and they are not yet totally liberated from the taint of birth. It is for them that the Thus Come One has gone on to explain the Dharma in terms of the nature of characteristics lacking inherent nature and the nature of ultimate meaning lacking inherent nature. It is from a desire for them to be correctly disaffected with all conditionings, so that they can be correctly freed from desire and correctly liberated, so that they can transcend the taint of the afflictions, the taint of karma, and the taint of birth.”
「彼聞如是所說法已，於生無自性性中，能正信解相無自性性及勝義無自性性，簡擇思惟，如實通達；於依他起自性中，能不執著遍計所執自性相。由言說不熏習智故、由言說不隨覺智故、由言說離隨眠智故，能滅依他起相；於現法中智力所持，能永斷滅當來世因。由此因緣，於一切行能正厭患、能正離欲、能正解脫，能遍解脫煩惱、業、生三種雜染。
“After they have heard an explanation of the Dharma like this, they will be able to correctly believe and understand the nature of characteristics lacking inherent nature and the nature of ultimate truth lacking inherent nature within the nature of arising lacking inherent existence, pondering, thinking, and really penetrating [it]. Within the nature of arising in dependence upon another, they are able to not cling to the inherent nature of the characteristic of being grasped as something circumscribed. Due to wisdom not conditioned by language, due to awakened wisdom not conforming to language, due to wisdom freed from inclinations toward language, they are able to bring to cessation the characteristic of arising in dependence upon another. Sustained by the wisdom power of this Dharma, they will eternally be able to sever all causes for future [rebirths] forever. Due to this dependent origination, they will be able to correctly detest all conditioning, they will be able to correctly sever all desires and be correctly liberated. They will be able to be entirely liberated from the three taints of affliction, karma, and birth.”
「復次，勝義生！諸聲聞乘種性有情，亦由此道此行迹故，證得無上安隱涅槃。諸獨覺乘種性有情、諸如來乘種性有情，亦由此道此行迹故，證得無上安隱涅槃。一切聲聞、獨覺、菩薩，皆共此一妙清淨道，皆同此一究竟清淨，更無第二。我依此故，密意說言：『唯有一乘。』非於一切有情界中，無有種種有情種性，或鈍根性、或中根性、或利根性有情差別。
“Furthermore, Paramārathasamudgata! All those sentient beings who belong to the Voice Hearer vehicle, because they follow this path, will realize unsurpassed, quiescent cessation. All sentient beings who belong to the Solitary Enlightened One vehicle or to the vehicle of the Thus Come One, because they follow this path, will realize unsurpassed, quiescent cessation. For all Voice Hearers, Solitary Enlightened Ones, and bodhisattvas, this is the one wondrous path of purification. This is the one ultimate purification. There is no second. It is with this secret intent that I have explained, ‘There is only one vehicle.’ It is not that in the realm of sentient beings there are not sentient beings of various different lineages, for some are dull in understanding, some are not so dull, and some are quick in understanding.”
「善男子！若一向趣寂聲聞種性，雖蒙諸佛施設種種勇猛加行方便化導，終不能令當坐道場證得阿耨多羅三藐三菩提。何以故？由彼本來唯有下劣種性故、一向慈悲薄弱故、一向怖畏眾苦故。由彼一向慈悲薄弱，是故一向棄背利益諸眾生事；由彼一向怖畏眾苦，是故一向棄背發起諸行所作。我終不說一向棄背利益眾生事者、一向棄背發起諸行所作者，當坐道場，能得阿耨多羅三藐三菩提，是故說彼名為一向趣寂聲聞。若迴向菩提聲聞種性補特伽羅，我亦異門說為菩薩。何以故？彼既解脫煩惱障已，若蒙諸佛等覺悟時，於所知障，其心亦可當得解脫。由彼最初為自利益，修行加行脫煩惱障，是故如來施設彼為聲聞種性。
“Kulaputra! Someone turned exclusively toward the quiescence of the Voice Hearer lineage, even if they were to be skillfully led by the courageous perseverance of all the Buddhas, they would be unable to be led to sit upon the site of enlightenment and realize anuttarā-saṃyak-saṃbodhi. How so? This is so because from their origin they possess only an inferior lineage, because their compassion has been weak, because they have lived in fear of suffering. Since their compassion has been weak, they have turned their backs upon deeds that benefit and gladden all sentient beings. Since they have lived in fear of suffering, they have turned their backs upon engendering any conditioning. I have never taught that one who turns their back upon deeds to benefit and gladden all sentient beings, who turns their back upon engendering conditioning, will sit upon the site of enlightenment and realize anuttarā-saṃyak-saṃbodhi. Therefore, I teach that such persons are exclusively turned toward the quiescence of the Voice Hearer lineage. If one transfers (pariṇāmanā) the pudgala (personality) of being of the Voice Hearer linage toward bodhi, I would then describe that as being a bodhisattva. How so? Having already been liberated from the hindrance of the afflictions, when they receive the Awakened Equality of all Buddhas, their mind will also be able to attain liberation from all hindrances of knowledge. Because they first cultivated practice for their own benefit, practices liberating from the hindrance of the afflictions, for this reason the Thus Come One describes them as being of the Voice Hearer lineage.
「復次，勝義生！如是於我善說善制法毘奈耶，最極清淨意樂所說善教法中，諸有情類意解種種差別可得。善男子！如來但依如是三種無自性性，由深密意，於所宣說不了義經，以隱密相說諸法要，謂一切法皆無自性、無生、無滅、本來寂靜、自性涅槃。
“Furthermore, Paramārathasamudgata! Various differences can be found in people's understandings of my well-explained, well-ordered Dharma and Vinaya; good Dharma explained with the purest intent. Kulaputra! The Thus Come One only relies on three kinds of nature lacking inherent nature like this in explaining the import of all Dharma using ‘secret characteristics’ with a profound, secret intent, throughout the proclaimed sutras of incomplete meaning, which is to say, that all dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa.”
「於是經中，若諸有情已種上品善根、已清淨諸障、已成熟相續、已多修勝解，已能積集上品福德、智慧資糧，彼若聽聞如是法已，於我甚深密意言說，如實解了，於如是法，深生信解，於如是義，以無倒慧，如實通達。依此通達善修習故，速疾能證最極究竟；亦於我所深生淨信，知是如來、應、正等覺於一切法現正等覺。
“Regarding what is in this sutra, if all the sentient beings who already have superior, good roots, who have already purified all hindrances, who have already matured continuities, who have already cultivated liberation, who have already been able to accumulate the ‘supplies’ of superior merit and wisdom, when they hear Dharma like this, they will truly understand the secret intent of my words and will give rise to a profound faith in and understanding of this Dharma, for they will truly penetrate its meaning with infallible understanding. Because they rely on this good cultivation of penetration, they will quickly be able to realize the ultimate stage and, because of their profoundly engendered pure faith in me, they will know this is the Thus Come One, Worthy One, Correctly Awakened One manifesting the correct awakening of all dharmas.”
「若諸有情，已種上品善根、已清淨諸障、已成熟相續、已多修勝解，未能積集上品福德、智慧資糧。其性質直，是質直類，雖無力能思擇廢立，而不安住自見取中。彼若聽聞如是法已，於我甚深祕密言說，雖無力能如實解了，然於此法能生勝解，發清淨信，信此經典，是如來說，是其甚深，顯現甚深，空性相應，難見難悟，不可尋思，非諸尋思所行境界、微細詳審聰明智者之所解了。於此經典所說義中，自輕而住，作如是言：『諸佛菩提為最甚深，諸法法性亦最甚深，唯佛如來能善了達，非是我等所能解了。諸佛如來，為彼種種勝解有情，轉正法教；諸佛如來無邊智見，我等智見猶如牛跡。』於此經典，雖能恭敬，為他宣說，書寫護持，披閱，流布，殷重供養，受誦溫習；然猶未能以其修相發起加行，是故於我甚深密意所說言辭，不能通達。由此因緣，彼諸有情，亦能增長福德、智慧二種資糧，於彼相續未成熟者，亦能成熟。
“If all the sentient beings who already have planted superior, good roots, who have already purified all hindrances, who have already matured continuities, who have already cultivated liberations, [but] who have not yet been able to accumulate the ‘supplies’ of superior merit and wisdom, [yet] their disposition is upright. Someone with this type of upright disposition, while without the power to be able to think discerningly about propositions, does not dwell fixed in attachment to their own views. When they hear Dharma like this, they will not have the power to be able to truly understand the secret intent of my words, yet they are able to bring about a supreme understanding of this Dharma, generate pure faith and believe in this sutra, ‘This is the teaching of the Thus Come One, this is that most profound revelation, that most profound characteristic of the nature of emptiness that is difficult to see, difficult to comprehend, incapable of being rationalized nor within any sphere of rationalization, something subtle and refined understood only by the brilliantly wise. They abide in this sutra with humility and say: ‘The bodhi of all the Buddhas is profound indeed! All dharmas dharmic nature is also profound indeed! Only the Buddha Tathagatas are able to understand it well, for it is not something we are able to understand. For the sake of sentient beings of various dispositions, all the Buddha Tathagatas have turned the Wheel of the Correct Dharma, for the wisdom and insight of all Buddha Tathagatas is infinite, while our wisdom and insight follows in their wake.’ Although they are able to revere this sutra and declare it to others, to copy it and protect it, to unroll it and disseminate it, to venerate and honor it, to recite it and review it, yet they will still be incapable of the effort of practicing it, and thus they will be incapable of penetrating the underlying intent of my words. But those sentient beings will be able to increase the ‘supplies’ of merit and wisdom, and they will be able to mature the continuities [of their consciousnesses] that have not been matured.
「若諸有情，廣說乃至未能積集上品福德、智慧資糧，性非質直，非質直類，雖有力能思擇廢立，而復安住自見取中。彼若聽聞如是法已，於我甚深密意言說不能如實解了。於如是法雖生信解，然於其義隨言執著，謂一切法決定皆無自性，決定不生不滅，決定本來寂靜，決定自性涅槃。由此因緣，於一切法獲得無見及無相見。由得無見無相見故，撥一切相皆是無相，誹撥諸法遍計所執相、依他起相、圓成實相。何以故？由有依他起相及圓成實相故，遍計所執相方可施設；若於依他起相及圓成實相見為無相，彼亦誹撥遍計所執相，是故說彼誹撥三相。雖於我法起於法想，而非義中起於義想；由於我法起法想故，及非義中起義想故，於是法中持為是法，於非義中持為是義。彼雖於法起信解故，福德增長；然於非義起執著故，退失智慧；智慧退故，退失廣大無量善法。
“If all the sentient beings who, as already explained up to not yet being able to accumulate the ‘supplies’ of superior merit and wisdom, [but] their disposition is not upright, and although they do have the ability to think discerning about propositions, yet, abiding in their own views, if they hear Dharma like this, they will be unable truly to understand the secret intent of my words. Even if they were to bring about faith and understanding in Dharma like this, they would only be clinging to the words that express the meaning, that is: that all dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa. Consequently, they take up the view of nihilism and the nonexistence of all characteristics. Due to this view of nihilism and the nonexistence of all characteristics, they negate all characteristics as lacking characteristics, and erroneously negate the characteristics of all dharmas being grasped as something circumscribed, the characteristic of arising in dependence upon another, and the characteristic of complete perfect reality. How so? It is only because of the characteristic of arising in dependence upon another and the characteristic of complete perfect reality the characteristic of being grasped as something circumscribed can be designated. If, then, in dispensing with and negating the characteristic of being grasped as something circumscribed, they regard the characteristic of arising in dependence upon another and the characteristic of complete perfect reality as lacking characteristics, they in fact dispense with and negate all three characteristic patterns. They do form concepts about my Dharma, but, in their negation of meaning, they do not form concepts of its meaning. Because, while forming concepts of my Dharma, in their negation of meaning, they do not form concepts of its meaning. They do maintain this Dharma, but they do not maintain its meaning. Nevertheless, because they have engendered faith and understanding in regard to this Dharma, their merit will increase, but they will turn away from and lose wisdom because they engender clinging to what is meaningless. Because they turn away from wisdom, they will lose that wide, immeasurable good Dharma.”
「復有有情，從他聽聞，謂法為法，非義為義，若隨其見，彼即於法起於法想，於非義中起於義想，執法為法、非義為義。由此因緣，當知同彼退失善法。若有有情不隨其見，從彼欻聞一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，便生恐怖，生恐怖已，作如是言：『此非佛語，是魔所說。』作此解已，於是經典，誹謗、毀罵。由此因緣，獲大衰損，觸大業障。由是緣故，我說若有於一切相起無相見，於非義中宣說為義，是起廣大業障方便；由彼陷墜無量眾生，令其獲得大業障故。
“Yet other sentient beings hear from them and take what is called the Dharma as the Dharma, and what is not meaningful as meaning. If they follow that view, they will give rise to a perception of dharmas (dharma-saṃjñā) about the Dharma, and from what is not meaning they will give rise to a perception of meaning, taking Dharma as the Dharma, and what is not meaningful as meaning. From this interdependence, you should know, they likewise turn away from and lose the Good Dharma. If there are sentient beings who do not follow that view, who suddenly hear from them, ‘All dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa’ and they become fearful. Having become fearful they say things like, ‘This is not what the Buddha said. These are the words of Mara.’ Having thought like this about this sutra, they refute (apavāda) and slander [it]. Due to these conditions, I have explained, if one has the view that all characteristics are without characteristics, and from what is not meaningful explains it to be meaningful, this brings about a immensely great karmic hindrance (upaya?), and because they beguile countless sentient beings, they cause them also to attain great karmic hindrances.”
「善男子！若諸有情，未種善根、未清淨障、未熟相續、無多勝解，未集福德、智慧資糧。性非質直，非質直類，雖有力能思擇廢立，而常安住自見取中。彼若聽聞如是法已，不能如實解我甚深密意言說，亦於此法不生信解，於是法中起非法想，於是義中起非義想。於是法中執為非法，於是義中執為非義，唱如是言：『此非佛語，是魔所說。』作此解已，於是經典，誹謗毀罵，撥為虛偽，以無量門，毀滅摧伏如是經典，於諸信解此經典者起怨家想。彼先為諸業障所障，由此因緣，復為如是業障所障，如是業障，初易施設，乃至齊於百千俱胝那庾多劫，無有出期。
“Kulaputra! If all the sentient beings who have not yet planted superior, good roots, who have not yet purified all hindrances, who have not yet matured continuities, without much liberation, who have not yet been able to accumulate the ‘supplies’ of superior merit and wisdom, without an upright disposition. The type of person without an upright disposition, without the power to be able to think discerningly about propositions, dwelling fixed in attachment to their own views. When they hear Dharma like this, they will not be able to truly understand the secret intent of my words, and do not give rise to liberating faith in this Dharma. They will form the perception that this Dharma is not Dharma and that this meaning is not meaning. Clinging to the idea that this Dharma is not Dharma and that this meaning is not meaning, they announce their evaluation, saying: ‘This is not what the Buddha said. These are the words of Mara.’ Having thought like this about this sutra, they refute and slander, discard it as false, and destroy and refute it in innumerable ways, considering all those who have faith in it to be their enemies. They are already hindered by their karma, and because of that are now further hindered by this karma. This karmic hindrance is easily set up at first, but eventually there is no escape for hundreds of thousands of millions of kotis of nayutas of kalpas.”
「善男子！如是於我善說善制法、毘奈耶，最極清淨意樂所說善教法中，有如是等諸有情類意解種種差別可得。」
“Kulaputra! Like this, various differences can be found in people's understandings of my well-explained, well-ordered Dharma and Vinaya; good Dharma explained with the purest intent.”
爾時，世尊欲重宣此義，而說頌曰：
Then, the World Honored One, to emphasize the meaning of this, said in verse:
一切諸法皆無性， 無生無滅本來寂， 諸法自性恒涅槃。 誰有智言無密意？
Every dharma is completely without nature, Without arising, without ceasing, originally quiescent, The inherent nature of all dharmas is ever Nirvāṇa. Who with wisdom could say there is no secret intent?
相生勝義無自性， 如是我皆已顯示； 若不知佛此密意， 失壞正道不能往！
Characteristics, arising, and ultimate meaning lack inherent nature, Thus is what I have revealed, If one does not know the secret intent of the Buddha, They miss the correct path and are unable to go on!
依諸淨道清淨者， 惟依此一無第二， 故於其中立一乘， 非有情性無差別。
The pure who rely on the pure paths Rely only upon this, there is no second, Therefore within this is established the Single Vehicle, Yet it is not that the nature of sentient beings is without differentiation
眾生界中無量生， 惟度一身趣寂滅， 大悲勇猛證涅槃， 不捨眾生甚難得！
Immeasurable beings within the realms of sentient beings, Deliver only one life [i.e. themselves] to tranquility, [While] those of great compassion and courage who realize Nirvana And do not relinquish sentient beings are most rare to encounter!
微妙難思無漏界， 於中解脫等無差， 一切義成離惑苦， 二種異說謂常樂。」
In the subtle, difficult to conceive realm of no outflows Liberation is equanimous, without differentiation; All meaning achieves transcendence of confusion and suffering, Duality and difference, and is what is called eternal bliss.
爾時，勝義生菩薩復白佛言：「世尊！諸佛如來密意語言，甚奇！希有！乃至微妙最微妙！甚深最甚深！難通達最難通達！
At that time, Paramārathasamudgata said to the Buddha, “World-Honored One! The secret intent of the words of all Buddha Tathagatas is rare, most indeed! It is subtle, most subtle! It is profound, most profound! It is difficult to penetrate, most difficult to penetrate!”
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為色蘊，或自性相、或差別相；假名安立為色蘊生、為色蘊滅、及為色蘊永斷、遍知，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。世尊依此施設一分勝義無自性性。如於色蘊，如是，於餘蘊皆應廣說；如於諸蘊如是，於十二處，一一處中皆應廣說；於十二有支，一一支中皆應廣說；於四種食，一一食中皆應廣說；於六界、十八界，一一界中皆應廣說。
“As I understand the meaning of what the Buddha has said: if, among the differentiated conditioned characteristics (saṃskāra-lakṣaṇa) upon which are based the characteristic of being grasped as something circumscribed one establishes conventional names like the aggregate of form, or its characteristic of inherent nature, or its differentiating characteristics, and establishes conventional names like the birth of the aggregate of form, the extinction of the aggregate of form, the eternal severance and total knowledge of the aggregate of form, or their characteristic of inherent nature, or their differentiating characteristics, this is called the characteristic of being grasped as something circumscribed. The World-Honored One defines the nature of all dharmas’ characteristics lacking inherent nature on this basis.”
“If it is just the differentiated conditioned characteristics upon which are based the characteristic of being grasped as something circumscribed, this is called the characteristic of arising in dependence upon another. The World-Honored One defines the nature of the arising of all dharmas lacking inherent nature and one part of the nature of ultimate meaning lacking inherent nature on this basis.”
“As I understand the meaning of what the Buddha has said, if it is just among differentiated conditioned characteristics that the characteristic of being grasped as something circumscribed is based, and, because the characteristic of being grasped as something circumscribed amounts to nothing real, and this condition of the inherent nature of something (dharma) lacking inherent nature, without self, truly thus and pure, this is called the characteristic of complete, perfect reality. The World-Honored One defines one part of the nature of ultimate truth lacking inherent nature on this basis. The aggregate of form and the other aggregates should be explained like this. Just as all the aggregates are, the twelve bases, each of the bases should be explained like this. This is how each of the twelve limbs of existence should be explained. This is how each of the four sustenances should be explained, the six realms, the eighteen realms, each of the realms should be explained like this.”
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為苦諦，苦諦遍知，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。世尊依此施設一分勝義無自性性。如於苦諦如是，於餘諦皆應廣說。如於聖諦如是，於諸念住、正斷、神足、根、力、覺支、道支中，一一皆應廣說。
“As I understand the meaning of what the Buddha has said, if, among the differentiated conditioned characteristics upon which are based the characteristic of being grasped as something circumscribed one establishes conventional names like the Truth of Suffering, the total knowledge of the Truth of Suffering, or its characteristic of inherent nature, or its differentiating characteristics, this is called the characteristic of being grasped as something circumscribed. The World-Honored One defines the nature of all dharmas’ characteristics lacking inherent nature on this basis.”
“If it is just the differentiated conditioned characteristics upon which are based the characteristic of being grasped as something circumscribed, this is called the characteristic of arising in dependence upon another. The World-Honored One defines the nature of the arising of all dharmas lacking inherent nature and one part of the nature of ultimate meaning lacking inherent nature on this basis.”
“As I understand the meaning of what the Buddha has said, if it is just among differentiated conditioned characteristics that the characteristic of being grasped as something circumscribed is based, and, because the characteristic of being grasped as something circumscribed amounts to nothing real, and this condition of the inherent nature of something (dharma) lacking inherent nature, without self, truly thus and pure, this is called the characteristic of complete, perfect reality. The World-Honored One defines one part of the nature of ultimate truth lacking inherent nature on this basis. The Truth of Suffering and the other Truths should be explained like this. As the Noble Truths are like this, everything within the Foundations of Mindfulness, Right Effort, the Spiritual Steps (ṛddhipāda), the Faculties, Powers, Factors of Awakening, and Factors of the Path, each and every one should be explained like this.
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為正定，及為正定能治所治，若正修未生令生，生已堅住不忘，倍修增長廣大，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清淨所緣，是名圓成實相。世尊依此施設諸法一分勝義無自性性。
“As I understand the meaning of what the Buddha has said, if, among the differentiated conditioned characteristics upon which are based the characteristic of being grasped as something circumscribed one establishes conventional names like Right Samadhi; what Right Samadhi is able to control; what it gives rise to, which has never arisen before, if correctly cultivated; having arisen, its not being forgotten through steadfast abiding; its expansion, increase and growth through redoubled cultivation; its characteristic of inherent nature, its differentiating characteristics, this is called the characteristic of being grasped as something circumscribed. The World-Honored One defines the nature of all dharmas’ characteristics lacking inherent nature on this basis.”
“If it is just the differentiated conditioned characteristics upon which are based the characteristic of being grasped as something circumscribed, this is called the characteristic of arising in dependence upon another. The World-Honored One defines the nature of the arising of all dharmas lacking inherent nature and one part of the nature of ultimate meaning lacking inherent nature on this basis.”
“As I understand the meaning of what the Buddha has said, if it is just among differentiated conditioned characteristics that the characteristic of being grasped as something circumscribed is based, and, because the characteristic of being grasped as something circumscribed amounts to nothing real, and this condition of the inherent nature of something (dharma) lacking inherent nature, without self, truly thus and pure, this is called the characteristic of complete, perfect reality. The World-Honored One defines one part of the nature of ultimate truth lacking inherent nature on this basis.”
「世尊！譬如毘濕縛藥，一切散藥、仙藥方中，皆應安處。如是，世尊！依此諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，無自性性了義言教，遍於一切不了義經，皆應安處。
“World-Honored One! Just as dried ginger is placed into all effective medicines, it will totally be found there. Just so, World-Honored One! This teaching based upon the complete meaning that all dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa, of a nature lacking inherent nature pervades throughout sutras of incomplete meaning, it will totally be found there.”
「世尊！如彩畫地，遍於一切彩畫事業皆同一味，或青、或黃、或赤、或白，復能顯發彩畫事業。如是，世尊！依此諸法皆無自性廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，皆同一味，復能顯發彼諸經中所不了義。
“World-Honored One! Just like the background of a colorful painting pervades throughout all the colors of the painted work with an identical, single ’flavor’ (or hue), whether blue, yellow, red, or white, and is then able to reveal the paintwork. Like this, World-Honored One! This teaching based upon the complete meaning that all dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa, of a nature lacking inherent nature pervades throughout sutras of incomplete meaning, completely with an identical, single flavor, and is then able to reveal that within all the sutras of incomplete meaning.
「世尊！譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。如是，世尊！依此諸法皆無自性，廣說乃至自性涅槃，無自性性了義言教，置於一切不了義經，生勝歡喜。
“World-Honored One! Just as the addition of warm cheese to cooked delicacies like cakes or fruit produces a greater flavor. Like this, World-Honored One! This teaching based upon the complete meaning that all dharmas are completely without inherent nature, as explained above, are originally quiescent with the inherent nature of Nirvāṇa, of a nature lacking inherent nature, added to the sutras of incomplete meaning, produces greater joy.”
「世尊！譬如虛空遍一切處，皆同一味，不障一切所作事業。如是，世尊！依此諸法皆無自性廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，皆同一味，不障一切聲聞、獨覺及諸大乘所修事業。」說是語已。
“World-Honored One! Just as space pervades everywhere, completely with an identical, single flavor, not obstructing any activity. Like this, World-Honored One! This teaching based upon the complete meaning that all dharmas are completely without inherent nature, as explained above, are originally quiescent with the inherent nature of Nirvāṇa, of a nature lacking inherent nature, pervades throughout the sutras of incomplete meaning, completely with an identical, single flavor, not obstructing any Voice Hearer, Solitary Enlightened One or all the activities of the Mahayana.” This is what he said.
爾時，世尊歎勝義生菩薩曰：「善哉，善哉！善男子！汝今乃能善解如來所說甚深密意言義；復於此義善作譬喻，所謂世間毘濕縛藥，雜彩畫地，熟酥，虛空。勝義生！如是，如是！更無有異！如是，如是！汝應受持。」
Then, the World-Honored One praised Paramārathasamudgata saying, “Excellent, excellent! Kulaputra! You have now been able to well understand the secret intent of the words of the Thus Come One. Also the meaning was well done with the similes of the dried ginger, the background of a colorful painting, the warm cheese, and empty space. Paramārathasamudgata! Just so, just! Not different at all. Just so, just so! It is exactly as you have remembered. ”
爾時勝義生菩薩復白佛言：「世尊！初於一時在婆羅痆斯仙人墮處，施鹿林中，惟為發趣聲聞乘者，以四諦相轉正法輪。雖是甚奇、甚為希有，一切世間諸天、人等，先無有能如法轉者。而於彼時所轉法輪，有上、有容，是未了義，是諸諍論安足處所。
At that time, Paramarthasamudgata Bodhisattva addressed the Buddha saying, “World-Honored One! “In the beginning, in the country of Benares at the resort of seers, in the Deer Park, the World-honored One first turned the Wheel of the Correct Dharma by the characteristics of the Four Truths only for those generating the Voice Hearer Vehicle. This was marvelous and most rare, Dharma such as nobody, whether gods or humans, had been able to turn in the world before. However, at the time of this turning, there was something superior, there was room, and this lack of understanding led to all kind of interpretations and occasioned controversy.”
「世尊！在昔第二時中，惟為發趣修大乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，以隱密相轉正法輪。雖更甚奇、甚為希有，而於彼時所轉法輪，亦是有上、有所容受，猶未了義，是諸諍論安足處所。
“World-Honored One! During the second period of time, only for those generating the cultivation of the Great Vehicle, [you] turned the Wheel of the Correct Dharma by characteristics with a secret intent based upon all dharmas being completely without inherent nature, without arising, without ceasing, being originally quiescent with the inherent nature of Nirvāṇa. This was marvelous and most rare, however, at the time of this turning, there was also something superior, there was still room, and this lack of understanding led to all kind of interpretations and occasioned controversy.”
「世尊！於今第三時中，普為發趣一切乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃、無自性性，以顯了相轉正法輪。第一甚奇、最為希有。于今世尊所轉法輪無上無容，是真了義，非諸諍論安足處所。
“World-Honored One! Now, during the third period, universally for those generating every vehicle, you turn the Wheel of the Correct Dharma by revelatory characteristics based upon the nature of all dharmas being completely without inherent nature, without arising, without ceasing, being originally quiescent with the inherent nature of Nirvāṇa, lacking inherent nature. The most marvelous, absolutely most rare! No turning of any Dharma Wheel in the world is superior, there is no room. This is the meaning of truth, without interpretation or place for controversy.”
「世尊！若善男子或善女人，於此如來依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，所說甚深了義言教，聞已信解、書寫、護持、供養、流布、受誦、修習、如理思惟，以其修相發起加行，生幾所福？」說是語已。
“World-Honored One! If virtuous men or virtuous women, upon hearing such a profound teaching based upon the complete meaning that all dharmas are completely without inherent nature, are without arising, without ceasing, are originally quiescent with the inherent nature of Nirvāṇa, believe in it with understanding, copy, protect, honor, and spread it about, reciting and practicing it with logic and reason, how much merit would they bring about by their having generated the cultivation of such practice?” This is what he said.
爾時，世尊告勝義生菩薩曰：「勝義生！是善男子或善女人，其所生福無量無數難可喻知，吾今為汝略說少分。如爪上土比大地土，百分不及一，千分不及一，百千分不及一，數算、計喻、鄔波尼殺曇分亦不及一。或如牛跡中水比四大海水，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。如是，於諸不了義經，聞已信解、廣說乃至以其修相發起加行所獲功德，比此所說了義經教，聞已信解所集功德，廣說乃至以其修相發起加行所集功德，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。」說是語已。
At that time, the World-Honored One said to Paramarthasamudgata Bodhisattva, “Paramarthasamudgata! The merit produced by these virtuous men or virtuous women would be immeasruable, incalcuable, difficult to know. I can but suggest a small part of it for you, like a bit of dirt on one’s fingernail in comparison to the earth. It does not amount to one-hundredth part, nor one-thousandth part, nor one-hundred-thousandth part. It cannot be reckoned as even the tiniest part. Or it is like the pool in a cow’s tracks compared to the waters of the four great oceans, which does not reach one-hundredth part, etc. Such would be the merit attained by hearing and believing and by the effort expended to meditate upon the teaching of the sutras of incomplete meaning. But even this does not come to one-hundredth, not to the tiniest part of the merit attained by hearing and believing and by the effort expended in meditating upon this sutra of complete meaning.” This is what he said.
爾時，勝義生菩薩復白佛言：「世尊！於是解深密法門中，當何名此教？我當云何奉持？」
At that time, Paramarthasamudgata Bodhisattva said to the Buddha, “World-Honored One! How should we call this teaching from within this dharma door that reveals the profound secret?”
佛告勝義生菩薩曰：「善男子！此名勝義了義之教；於此勝義了義之教，汝當奉持。」
The Buddha told Paramarthasamudgata, “Paramarthasamudgata! This is called the Teaching of the Complete Meaning of Supreme Meaning. You should uphold this Teaching of the Complete Meaning of Supreme Meaning.”
說此勝義了義教時，於大會中，有六百千眾生發阿耨多羅三藐三菩提心；三百千聲聞遠塵離垢，於諸法中得法眼淨；一百五十千聲聞永盡諸漏心得解脫；七十五千菩薩得無生法忍。
When this Complete Meaning of Supreme Meaning teaching was explained, six hundred thousand sentient beings in the great assembly generated anuttarā-saṃyak-saṃbodhi-citta; three hundred thousand voice hearers removed themselves far from defilement and pollution and from this Dharma purified their Dharma Eye; one hundred fifty thousand voice hearers separated themselves definitively from all contaminated states of mind and attained liberation; and seventy-five thousand bodhisattvas attained the patience tolerance of birthlessness.