解深密經 品五 無自性相品
佛先說『諸法各有自相，各須遍知、各須永斷』；後又說「一切法皆無自性、無生無滅、本來寂靜、自性涅槃」。前後豈不打架？
這一品，世尊為勝義生菩薩解開這個結：那「無自性」，是依一重密意說的——並不是說什麼都沒有。遍計所執本是假名，故說它相無自性；依他起依緣而有、非自然有，故說它生無自性；圓成實是無我所顯的勝義，故說它勝義無自性。「無」，是要遣你那層強加上去的妄執，不是把真實也一筆勾銷。
經更自道：佛法有三時，此說正是第三時「顯了」之了義教。
「一切法無性」一句，如何在窺基所說「非空非有」的中道讀法中不墮斷、不墮常？且入此品，看個分明。
The Buddha first said, "Dharmas each have their own characteristic, each to be fully known, each to be wholly cut off"; and afterward He said, "All dharmas are without intrinsic nature, without arising and ceasing, quiescent from the very first, by their own nature in nirvāṇa." Do not the two collide?
In this chapter the World-Honoured One unties this knot for the bodhisattva Born of the Ultimate Meaning: that "absence of intrinsic nature" is said in dependence on a hidden intent — it is not to say that nothing whatever exists. The wholly-imagined is mere designation from the first, and so it is said to be without intrinsic nature as to mark; the other-dependent comes to be through conditions and is not there of itself, and so it is said to be without intrinsic nature as to arising; the perfectly-accomplished is the ultimate meaning made manifest by selflessness, and so it is said to be without intrinsic nature as to ultimate meaning. The "absence" is meant to dispel that layer of deluded clinging you force on top — not to strike out the real with a single stroke as well.
The sūtra goes further and declares itself: the Buddha's Dharma has three turnings, and this teaching is precisely the teaching of final meaning, the "fully explicit" of the third turning.
The one line "all dharmas are without nature" — how, in Kuiji's ancient-master reading of a Middle Way that is "neither empty nor existent," does it fall into neither annihilation nor permanence? Enter this chapter, and see it clearly.
唐玄奘奉詔譯《解深密經》T16n0676，逐字原文，依底本斷句；逐字校 CBETA。
〔T16 0693c15〕
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。」
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。』
「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。
「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。
「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。
「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。
「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。
「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。』
「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。』
「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。』
「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。
「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。
「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。
「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。
「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。
「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。
「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。
「善男子！若一向趣寂聲聞種性補特伽羅，雖蒙諸佛施設種種勇猛加行方便化導，終不能令當坐道場證得阿耨多羅三藐三菩提。何以故？由彼本來唯有下劣種性故、一向慈悲薄弱故、一向怖畏眾苦故。由彼一向慈悲薄弱，是故一向棄背利益諸眾生事；由彼一向怖畏眾苦，是故一向棄背發起諸行所作。我終不說一向棄背利益眾生事者、一向棄背發起諸行所作者，當坐道場，能得阿耨多羅三藐三菩提，是故說彼名為一向趣寂聲聞。若迴向菩提聲聞種性補特伽羅，我亦異門說為菩薩。何以故？彼既解脫煩惱障已，若蒙諸佛等覺悟時，於所知障，其心亦可當得解脫。由彼最初為自利益，修行加行脫煩惱障，是故如來施設彼為聲聞種性。
「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。
「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。
「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。
「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。
「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。
「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。
「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。」
〔T16 0696b〕
爾時，世尊欲重宣此義，而說頌曰：
「一切諸法皆無性，無生無滅本來寂，
諸法自性恒涅槃。誰有智言無密意？
相生勝義無自性，如是我皆已顯示；
若不知佛此密意，失壞正道不能往！
依諸淨道清淨者，惟依此一無第二，
故於其中立一乘，非有情性無差別。
眾生界中無量生，惟度一身趣寂滅，
大悲勇猛證涅槃，不捨眾生甚難得！
微妙難思無漏界，於中解脫等無差，
一切義成離惑苦，二種異說謂常樂。」
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！
「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。
「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。
「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。
「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。
「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。
「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。
「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。
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。」
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。
「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。
「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。
「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。
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。
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？」
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。」
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。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
勝義生請問
那時，勝義生菩薩摩訶薩對佛說：「世尊！我曾獨自在靜處，心裡這樣尋思：『世尊曾以無量法門說過——諸蘊各有自相，有生相、滅相，要永斷、要遍知。像說諸蘊那樣，說諸處、緣起、諸食，也是這般。又以無量法門說過——諸諦各有自相，要遍知、要永斷、要作證、要修習。又以無量法門說過——諸界各有自相，有種種界性、非一界性，要永斷、要遍知。又以無量法門說過——念住各有自相，有能治、所治，以及修習，未生令生、生已堅住，不忘、倍修、增長、廣大。像說念住那樣，說正斷、神足、根、力、覺支，也是這般。又以無量法門說過——八支聖道各有自相，有能治、所治，以及修習，未生令生、生已堅住，不忘、倍修、增長、廣大。』可是世尊又說：『一切諸法都無自性、無生、無滅、本來寂靜、自性涅槃。』我不曉得世尊是依著什麼密意，纔這樣說：『一切諸法都無自性、無生、無滅、本來寂靜、自性涅槃。』我如今請問如來這道理，惟願如來哀愍，為我解釋：說一切法都無自性、無生、無滅、本來寂靜、自性涅槃，所依的密意究竟是什麼。」
那時，世尊告訴勝義生菩薩說：「善哉，善哉！勝義生！你所尋思的，很合道理。善哉，善哉！善男子！你如今乃能請問如來這樣的深義。你如今是為了利益安樂無量眾生，哀愍世間以及諸天、人、阿素洛等，為令他們獲得義利安樂，纔發這一問。你應當諦聽，我當為你解釋所說『一切諸法都無自性、無生、無滅、本來寂靜、自性涅槃』所依的密意。
世尊正說
「勝義生！當知，我是依著三種無自性性的密意，纔說一切諸法都無自性，這三種就是：相無自性性、生無自性性、勝義無自性性。
「善男子！什麼叫作諸法的相無自性性？就是諸法的遍計所執相。為什麼呢？因為它只是由假名安立而成相，並不是由自相安立而成相，所以叫作相無自性性。
「什麼叫作諸法的生無自性性？就是諸法的依他起相。為什麼呢？因為它是由依他緣力纔有，並不是自然而有，所以叫作生無自性性。
「什麼叫作諸法的勝義無自性性？就是諸法由生無自性性的緣故，說它名為無自性性；這緣生之法，也叫作勝義無自性性。為什麼呢？在諸法當中，凡是清淨所緣的境界，我便指它為勝義無自性性；而依他起相並不是清淨所緣的境界，所以也說它名為勝義無自性性。此外，又有諸法的圓成實相，也叫作勝義無自性性。為什麼呢？一切諸法的法無我性叫作勝義，也得名為無自性性；它是一切法的勝義諦，又是由無自性性所顯，由這個緣故，名為勝義無自性性。
「善男子！譬如空中之花，相無自性性也是這樣。譬如幻化之像，生無自性性也是這樣，那一分勝義無自性性也是這樣。譬如虛空，唯是眾色的無性所顯，而遍於一切處；那一分勝義無自性性也是這樣——它是法無我性所顯，所以遍於一切。
「善男子！我就是依著這樣三種無自性性，纔密意說：『一切諸法都無自性。』
「勝義生！當知，我是依著相無自性性，纔密意說：『一切諸法無生、無滅、本來寂靜、自性涅槃。』為什麼呢？若一法的自相全然沒有，便沒有生；若沒有生，便沒有滅；若無生無滅，便本來寂靜；若本來寂靜，便是自性涅槃；其中根本沒有少分東西更可以叫它入涅槃。所以我依相無自性性，纔密意說：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
「善男子！我也依著法無我性所顯的勝義無自性性，纔密意說：『一切諸法無生、無滅、本來寂靜、自性涅槃。』為什麼呢？這法無我性所顯的勝義無自性性，在常常時、在恒恒時，諸法的法性都安住、都無為。由於與一切雜染不相應，所以在常常時、在恒恒時，諸法法性安住而無為；由無為的緣故，無生無滅；由與一切雜染不相應的緣故，本來寂靜、自性涅槃。所以我依法無我性所顯的勝義無自性性，纔密意說：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
「再者，勝義生！我立這三種無自性性，並不是因為有情界中的諸有情類，別別地把遍計所執自性當作自性；也不是因為他們別別地把依他起自性及圓成實自性當作自性。而是因為有情在依他起自性及圓成實自性上，增益出遍計所執自性，所以我纔立這三種無自性性。
「由於遍計所執自性相的緣故，那些有情就在依他起自性及圓成實自性上，隨之起種種言說。如此這般地隨起言說，便由言說熏習其心，由言說隨覺，由言說隨眠，於是在依他起自性及圓成實自性上，執著遍計所執自性相。
「如此這般地執著，便在依他起自性及圓成實自性上執著遍計所執自性；由這個緣故，引生當來世的依他起自性；又由這個緣故，或被煩惱雜染所染、或被業雜染所染、或被生雜染所染，在生死當中長時奔馳、長時流轉，沒有止息，或墮那落迦、或墮傍生、或墮餓鬼、或在天上、或在阿素洛、或在人中，受種種苦惱。
「再者，勝義生！若有眾生從本以來，沒種善根、沒清淨諸障、相續未成熟、沒多修勝解，未能積集福德、智慧二種資糧。我為這一類人，便依生無自性性而宣說諸法。他們聽聞之後，能在一切緣生諸行當中，隨分了解到無常、無恒，是不安隱、會變壞之法；於是對一切行心生怖畏，深起厭患；既心生怖畏、深厭患，便遮止諸惡，對種種惡法能不造作，對種種善法能勤修習。由習善因，未種善根能種善根，未清淨障能令清淨，相續未熟能令成熟。由這個緣故，便多修勝解，也多積集福德、智慧二種資糧。
「他們雖然這樣種了善根、乃至積集福德智慧二種資糧，然而在生無自性性之中，還不能如實了知相無自性性及二種勝義無自性性；對一切行還不能正厭、還沒正離欲、沒正解脫，沒能遍解脫煩惱雜染、業雜染、生雜染。如來便為他們更說法要，就是相無自性性及勝義無自性性，為的是令他們對一切行能正厭、正離欲、正解脫，超過一切煩惱雜染、業雜染、生雜染。
「他們聽聞這樣所說之法以後，便能在生無自性性之中，正信解相無自性性及勝義無自性性，加以簡擇思惟、如實通達；在依他起自性中，能不執著遍計所執自性相。由於得到不被言說熏習之智、不被言說隨覺之智、離言說隨眠之智，便能滅依他起相；在現法當中以智力所持，能永斷滅當來世的因。由這個緣故，對一切行能正厭患、能正離欲、能正解脫，能遍解脫煩惱、業、生三種雜染。
「再者，勝義生！諸聲聞乘種性的有情，也是由這條道、這行迹，纔證得無上安隱涅槃；諸獨覺乘種性的有情、諸如來乘種性的有情，也是由這條道、這行迹，纔證得無上安隱涅槃。一切聲聞、獨覺、菩薩，都共由這一條微妙清淨之道，都同歸這一究竟清淨，更沒有第二條。我依著這個緣故，纔密意說：『唯有一乘。』這並不是說一切有情界中，沒有種種有情種性，沒有或鈍根、或中根、或利根有情的差別。
「善男子！若是一向趣寂的聲聞種性補特伽羅，縱然蒙諸佛施設種種勇猛加行方便來化導他，終究不能令他坐上道場、證得阿耨多羅三藐三菩提。為什麼呢？因為他本來唯有下劣種性，一向慈悲薄弱，一向怖畏眾苦。由於一向慈悲薄弱，所以一向棄背利益眾生之事；由於一向怖畏眾苦，所以一向棄背發起諸行所作。我終究不說那一向棄背利益眾生、一向棄背發起諸行所作的人，能坐道場、得阿耨多羅三藐三菩提，所以說他名為一向趣寂聲聞。若是迴向菩提的聲聞種性補特伽羅，我也以別的說法稱他為菩薩。為什麼呢？他既已解脫煩惱障，若蒙諸佛覺悟他時，對於所知障，他的心也可當得解脫。由於他最初是為自利益，修行加行而脫煩惱障，所以如來施設他為聲聞種性。
「再者，勝義生！在我這善說善制的法、毘奈耶——最極清淨意樂所說的善教法當中，諸有情類的意解有種種差別可見。善男子！如來只是依著這樣三種無自性性，由深密的意趣，在所宣說的不了義經中，以隱密相說諸法的要義，就是說一切法都無自性、無生、無滅、本來寂靜、自性涅槃。
「在這些經中，若有有情已種上品善根、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，他若聽聞這樣的法以後，對我甚深密意的言說，能如實解了，對這樣的法深生信解，對這樣的義以無倒之慧如實通達。依此通達而善加修習，便能速疾證得最極究竟；也對我所深生淨信，知道這是如來、應、正等覺，於一切法現正等覺。
「若有有情，已種上品善根、已清淨諸障、已成熟相續、已多修勝解，可是未能積集上品福德智慧資糧。他性情質直，是質直一類，雖沒能力思擇取捨，卻也不安住在自己的見取裡。他若聽聞這樣的法以後，對我甚深祕密的言說，雖沒能力如實解了，卻能對此法生起勝解、發清淨信，相信這經典是如來所說，是其甚深、顯現甚深、與空性相應，難見難悟、不可尋思，不是諸尋思所行的境界，不是微細詳審、聰明智者所能解了。他對這經典所說的義，自輕而住，這樣說：『諸佛菩提最為甚深，諸法法性也最甚深，唯佛如來能善了達，不是我等所能解了。諸佛如來為那種種勝解的有情轉正法教；諸佛如來的無邊智見，我等的智見就像牛跡裡的水。』他對這經典雖能恭敬，為他人宣說、書寫護持、披閱流布、殷重供養、受誦溫習，然而還不能以修相發起加行，所以對我甚深密意所說的言辭，還不能通達。由這個緣故，這些有情也能增長福德、智慧二種資糧，對那相續還沒成熟的，也能令成熟。
「若有有情，乃至未能積集上品福德智慧資糧，性情不質直，不是質直一類，雖有能力思擇取捨，卻又安住在自己的見取裡。他若聽聞這樣的法以後，對我甚深密意的言說不能如實解了。對這樣的法雖生信解，卻於其義隨言執著，以為一切法決定都無自性、決定不生不滅、決定本來寂靜、決定自性涅槃。由這個緣故，對一切法生起無見及無相見；由得無見、無相見的緣故，撥一切相都是無相，誹撥諸法的遍計所執相、依他起相、圓成實相。為什麼呢？因為正由有依他起相及圓成實相，遍計所執相纔得以施設；若在依他起相及圓成實相上見為無相，他便也誹撥了遍計所執相，所以說他誹撥三相。他雖在我法上起法想，卻在非義上起義想；由於在我法上起法想、在非義上起義想，於是把這法持為是法、把這非義持為是義。他雖因於法起信解而福德增長，然而因於非義起執著而退失智慧；智慧既退，便退失廣大無量的善法。
「又有有情，從別人聽聞，把法當作法、把非義當作義；若隨順他的見，便在法上起法想、在非義上起義想，執法為法、執非義為義。由這個緣故，當知和那執著的人一樣退失善法。若有有情不隨順那見，從那人忽然聽到『一切諸法都無自性、無生、無滅、本來寂靜、自性涅槃』，便生恐怖；既生恐怖，便這樣說：『這不是佛語，是魔所說。』作這樣的解以後，對這經典誹謗、毀罵。由這個緣故，獲大衰損、觸大業障。由此之故，我說：若有人對一切相起無相見，在非義上宣說為義，這便是起廣大業障的方便；因為他陷墜無量眾生，令他們獲得大業障。
「善男子！若有有情，未種善根、未清淨障、相續未熟、無多勝解，未集福德智慧資糧；性情不質直，不是質直一類，雖有能力思擇取捨，卻常安住在自己的見取裡。他若聽聞這樣的法以後，不能如實解我甚深密意的言說，也對此法不生信解，於這法中起非法想，於這義中起非義想；於這法中執為非法，於這義中執為非義，這樣唱說：『這不是佛語，是魔所說。』作這樣的解以後，對這經典誹謗毀罵，撥為虛偽，以無量法門毀滅摧伏這樣的經典，對那些信解這經典的人起怨家想。他先前已被諸業障所障，由這個緣故，又被這樣的業障所障；這樣的業障，起頭時容易施設，乃至齊於百千俱胝那庾多劫，都沒有出離之期。
「善男子！在我這善說善制的法、毘奈耶——最極清淨意樂所說的善教法當中，就有這樣種種意解差別的有情可見。」
那時，世尊想要重新宣明這個義理，便以偈頌再說，後人可如此解其意：一切諸法都無自性、無生無滅、本來寂靜，諸法的自性恒是涅槃；哪個有智之人會說這裡頭沒有密意呢？相、生、勝義這三種無自性，我都已經顯示了；若不曉得佛這密意，便失壞正道、不能前往。要依著諸清淨道而得清淨的，唯依這一條、更無第二，所以在這當中立一乘——這並不是說有情的種性沒有差別。眾生界中無量受生，卻只度自己一身而趣向寂滅；大悲勇猛而證涅槃，又不捨眾生，這纔最為難得。微妙難思的無漏界，於此解脫，平等而無差別；一切義都成就、離了惑與苦，那二種異說，便叫作常與樂。
勝義生領解
那時，勝義生菩薩又對佛說：「世尊！諸佛如來的密意語言，真是甚奇！希有！乃至微妙、最微妙！甚深、最甚深！難通達、最難通達！
「我如今這樣領解世尊所說的義：若在分別所行、遍計所執相所依的行相當中，假名安立為色蘊，或立它的自性相、差別相；假名安立為色蘊的生、色蘊的滅，以及色蘊的永斷、遍知，或立它的自性相、差別相——這便叫作遍計所執相，世尊依此施設諸法的相無自性性。若就那分別所行、遍計所執相所依的行相本身——這便叫作依他起相，世尊依此施設諸法的生無自性性，以及一分勝義無自性性。我又這樣領解世尊所說的義：若就在這分別所行、遍計所執相所依的行相當中，由於遍計所執相不成實的緣故，這自性的無自性性、法無我真如、清淨所緣——這便叫作圓成實相，世尊依此施設一分勝義無自性性。像在色蘊上這樣說，在其餘諸蘊上都應這樣廣說；像在諸蘊上這樣，在十二處上一一處中都應廣說；在十二有支上一一支中都應廣說；在四種食上一一食中都應廣說；在六界、十八界上一一界中都應廣說。
「我又這樣領解世尊所說的義：若在分別所行、遍計所執相所依的行相當中，假名安立為苦諦、苦諦遍知，或立自性相、差別相——這便叫作遍計所執相，世尊依此施設諸法的相無自性性。若就那分別所行、遍計所執相所依的行相本身——這便叫作依他起相，世尊依此施設諸法的生無自性性，以及一分勝義無自性性。我又這樣領解：若就在這行相當中，由遍計所執相不成實的緣故，這自性的無自性性、法無我真如、清淨所緣——這便叫作圓成實相，世尊依此施設一分勝義無自性性。像在苦諦上這樣，其餘諸諦都應廣說；像在聖諦上這樣，在念住、正斷、神足、根、力、覺支、道支上，也都應一一廣說。
「我又這樣領解世尊所說的義：若在分別所行、遍計所執相所依的行相當中，假名安立為正定，以及正定的能治、所治，若正修則未生令生、生已堅住不忘、倍修增長廣大，或立自性相、差別相——這便叫作遍計所執相，世尊依此施設諸法的相無自性性。若就那行相本身——這便叫作依他起相，世尊依此施設諸法的生無自性性，以及一分勝義無自性性。我又這樣領解：若就在這行相當中，由遍計所執相不成實的緣故，這自性的無自性性、法無我真如、清淨所緣——這便叫作圓成實相，世尊依此施設諸法的一分勝義無自性性。
「世尊！譬如毘濕縛藥，在一切散藥、仙藥的方子裡，都應當安處進去。正是這樣，世尊！依著這『諸法都無自性、無生、無滅、本來寂靜、自性涅槃』的無自性性了義言教，遍於一切不了義經，都應當安處進去。
「世尊！像那彩畫的底地，遍於一切彩畫的事業都同一味，無論青、黃、赤、白，又能顯發那彩畫事業。正是這樣，世尊！依著這『諸法都無自性、乃至自性涅槃』的無自性性了義言教，遍於一切不了義經，都同一味，又能顯發那些經中所沒說透的義。
「世尊！譬如在一切成熟珍美的諸般餅果裡，投入熟酥，更生出勝妙之味。正是這樣，世尊！依著這『諸法都無自性、乃至自性涅槃』的無自性性了義言教，置於一切不了義經中，便生出殊勝的歡喜。
「世尊！譬如虛空遍於一切處，都同一味，不妨礙一切所作的事業。正是這樣，世尊！依著這『諸法都無自性、乃至自性涅槃』的無自性性了義言教，遍於一切不了義經，都同一味，不妨礙一切聲聞、獨覺以及諸大乘所修的事業。」說完這話。
那時，世尊讚歎勝義生菩薩說：「善哉，善哉！善男子！你如今乃能善解如來所說甚深密意的言義；又能對這義善作譬喻，就是世間的毘濕縛藥、雜彩畫地、熟酥、虛空。勝義生！正是這樣、正是這樣，更沒有別的！正是這樣、正是這樣，你應當受持。」
校量歎勝（三時判教）
那時，勝義生菩薩又對佛說：「世尊！起初有一個時候，在婆羅痆斯仙人墮處的施鹿林中，唯為發趣聲聞乘的人，以四諦相轉正法輪。這雖然甚奇、甚為希有，一切世間的諸天、人等，從前都沒有人能如法這樣轉過；然而那時所轉的法輪，是有上、有容的，是未了義，是諸諍論的安足之處。
「世尊！在從前第二個時候，唯為發趣修大乘的人，依著一切法都無自性、無生、無滅、本來寂靜、自性涅槃，以隱密相轉正法輪。這雖然更加甚奇、甚為希有，然而那時所轉的法輪，也是有上、有所容受，仍是未了義，是諸諍論的安足之處。
「世尊！到如今第三個時候，普為發趣一切乘的人，依著一切法都無自性、無生、無滅、本來寂靜、自性涅槃、無自性性，以顯了相轉正法輪。這是第一甚奇、最為希有。如今世尊所轉的法輪，是無上、無容的，是真了義，不是諸諍論的安足之處。
「世尊！若有善男子或善女人，對於如來這依著一切法都無自性、無生、無滅、本來寂靜、自性涅槃所說的甚深了義言教，聽聞之後便信解、書寫、護持、供養、流布、受誦、修習、如理思惟，又以修相發起加行，能生多少福呢？」說完這話。
那時，世尊告訴勝義生菩薩說：「勝義生！這善男子或善女人，他所生的福無量無數，難以譬喻而知，我如今為你略說少分。就像爪甲上的土比起大地的土，百分不及一、千分不及一、百千分不及一，乃至數算、計喻、鄔波尼殺曇分也不及一。又像牛蹄跡裡的水比起四大海的水，百分不及一，乃至鄔波尼殺曇分也不及一。正是這樣：在那些不了義經上，聽聞信解、乃至以修相發起加行所獲的功德，比起在這所說的了義經教上，聽聞信解、乃至以修相發起加行所集的功德，百分不及一，乃至鄔波尼殺曇分也不及一。」說完這話。
依教奉持
那時，勝義生菩薩又對佛說：「世尊！在這解深密法門當中，這教應當叫作什麼？我應當怎樣奉持？」
佛告訴勝義生菩薩說：「善男子！這叫作勝義了義之教；對於這勝義了義之教，你應當奉持。」
正當宣說這勝義了義之教的時候，在大會當中，有六百千眾生發起阿耨多羅三藐三菩提心；三百千聲聞遠塵離垢，在諸法中得法眼淨；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。
Born of the Ultimate Meaning's Question
At that time the bodhisattva-mahāsattva Born of the Ultimate Meaning said to the Buddha: "World-Honoured One! Once, alone in a quiet place, I pondered in my mind in this way: 'The World-Honoured One has, through measureless gateways of Dharma, taught that the aggregates each have their own characteristic, have a characteristic of arising and a characteristic of ceasing, are to be wholly cut off and to be fully known. As He spoke of the aggregates, so too of the bases, dependent arising, and the kinds of nourishment. And through measureless gateways of Dharma He has taught that the truths each have their own characteristic, are to be fully known, to be wholly cut off, to be realized, to be cultivated. And through measureless gateways of Dharma He has taught that the elements each have their own characteristic, have manifold element-natures and a not-being-of-one-element nature, are to be wholly cut off and to be fully known. And through measureless gateways of Dharma He has taught that the applications of mindfulness each have their own characteristic, have what counters and what is countered, and a cultivating: causing what has not yet arisen to arise, and what has arisen to abide firmly, unforgotten, redoubled in cultivation, increased, made vast. As He spoke of the applications of mindfulness, so too of the right exertions, the bases of supernormal power, the faculties, the powers, and the limbs of awakening. And through measureless gateways of Dharma He has taught that the eightfold noble path each have their own characteristic, have what counters and what is countered, and a cultivating: causing what has not yet arisen to arise, and what has arisen to abide firmly, unforgotten, redoubled in cultivation, increased, made vast.' Yet the World-Honoured One has also said: 'All dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' I do not know upon what hidden intent the World-Honoured One relies that He should speak in this way: 'All dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' I now ask the Tathāgata about this principle: may the Tathāgata, out of compassion, explain for me what the hidden intent truly is upon which He relies in saying that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa."
At that time the World-Honoured One said to the bodhisattva Born of the Ultimate Meaning: "Good, good, Born of the Ultimate Meaning! What you have pondered accords well with the principle. Good, good, son of good family! You are now able to ask the Tathāgata about so profound a meaning. It is for the benefit and ease of measureless beings, out of compassion for the world and for the devas, humans, asuras, and the rest, that they may gain the benefit and ease of the meaning, that you have raised this question. You should listen closely; I shall explain for you the hidden intent on which I rely in saying that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.
The World-Honoured One's Exposition
"Born of the Ultimate Meaning, you should know this: it is upon the hidden intent of three kinds of absence of intrinsic nature that I have said all dharmas are without intrinsic nature — the three being these: the absence of intrinsic nature as to mark, the absence of intrinsic nature as to arising, and the absence of intrinsic nature as to ultimate meaning.
"Son of good family! What is called the absence of intrinsic nature as to mark in dharmas? It is the wholly-imagined mark of dharmas. Why so? Because it is a character set up by mere designation, and not a character set up by its own characteristic; therefore it is called the absence of intrinsic nature as to mark.
"What is called the absence of intrinsic nature as to arising in dharmas? It is the other-dependent mark of dharmas. Why so? Because it comes to be through the force of dependent conditions, and is not there of itself; therefore it is called the absence of intrinsic nature as to arising.
"What is called the absence of intrinsic nature as to ultimate meaning in dharmas? It is that dharmas, by reason of the absence of intrinsic nature as to arising, are said to be without intrinsic nature; and this conditionally-arisen dharma is also called the absence of intrinsic nature as to ultimate meaning. Why so? Among dharmas, whatever is the object-realm of pure cognition I point to as the absence of intrinsic nature as to ultimate meaning; and the other-dependent mark is not the object-realm of pure cognition, therefore it too is called the absence of intrinsic nature as to ultimate meaning. Besides this, there is also the perfectly-accomplished mark of dharmas, which is likewise called the absence of intrinsic nature as to ultimate meaning. Why so? The selflessness-of-dharmas of all dharmas is called the ultimate meaning, and it too gains the name absence of intrinsic nature; it is the ultimate truth of all dharmas, and is moreover made manifest by the absence of intrinsic nature — for this reason it is called the absence of intrinsic nature as to ultimate meaning.
"Son of good family! Just as a flower in the sky, so too is the absence of intrinsic nature as to mark. Just as a conjured image, so too is the absence of intrinsic nature as to arising, and so too is that one portion of the absence of intrinsic nature as to ultimate meaning. Just as empty space, which is only the manifestation of the no-nature of the host of forms and yet pervades all places, so too is that one portion of the absence of intrinsic nature as to ultimate meaning — it is made manifest by the selflessness-of-dharmas, and therefore pervades all things.
"Son of good family! It is just upon these three kinds of absence of intrinsic nature that I have, by hidden intent, said: 'All dharmas are without intrinsic nature.'
"Born of the Ultimate Meaning, you should know this: it is upon the absence of intrinsic nature as to mark that I have, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' Why so? If the own-characteristic of a dharma is utterly without existence, then there is no arising; if there is no arising, then there is no ceasing; if there is no arising and no ceasing, then it is quiescent from the very first; if it is quiescent from the very first, then it is by its own nature in nirvāṇa — and within it there is no least thing whatever that could be made to enter nirvāṇa besides. Therefore it is upon the absence of intrinsic nature as to mark that I have, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.'
"Son of good family! I have also, upon the absence of intrinsic nature as to ultimate meaning that is made manifest by the selflessness-of-dharmas, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' Why so? This absence of intrinsic nature as to ultimate meaning, made manifest by the selflessness-of-dharmas — at all times and through all time, the dharma-nature of dharmas abides and is unconditioned. Because it does not correspond with any defilement, at all times and through all time the dharma-nature of dharmas abides and is unconditioned; being unconditioned, it is without arising and without ceasing; because it does not correspond with any defilement, it is quiescent from the very first, by its own nature in nirvāṇa. Therefore it is upon the absence of intrinsic nature as to ultimate meaning made manifest by the selflessness-of-dharmas that I have, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.'
"Furthermore, Born of the Ultimate Meaning! I set up these three kinds of absence of intrinsic nature, not because the various classes of sentient beings within the realm of beings take, each one severally, the wholly-imagined own-nature to be a nature; nor because they take, each one severally, the other-dependent own-nature and the perfectly-accomplished own-nature to be a nature. Rather, it is because beings, upon the other-dependent own-nature and the perfectly-accomplished own-nature, superimpose the wholly-imagined own-nature, that I set up these three kinds of absence of intrinsic nature.
"By reason of the wholly-imagined own-nature's mark, those beings give rise, upon the other-dependent own-nature and the perfectly-accomplished own-nature, to all manner of verbal expressions accordingly. Giving rise to verbal expressions in this way, they perfume their minds by speech, follow speech in their awareness, follow speech in their latent tendencies, and so, upon the other-dependent own-nature and the perfectly-accomplished own-nature, they cling to the wholly-imagined own-nature's mark.
"Clinging in this way, they cling to the wholly-imagined own-nature upon the other-dependent own-nature and the perfectly-accomplished own-nature; and by this reason they bring forth the other-dependent own-nature of a future life; and by this reason they are defiled — whether by the defilement of afflictions, or by the defilement of karma, or by the defilement of birth — and within birth-and-death they race for a long time and flow on for a long time without rest, falling now into the hells, now among animals, now among hungry ghosts, now among the devas, now among the asuras, now among humans, undergoing all manner of suffering and distress.
"Furthermore, Born of the Ultimate Meaning! Suppose there are beings who from the very first have not planted roots of good, have not purified their obstructions, whose continuum is not yet ripened, who have not greatly cultivated resolute conviction, and who have not yet been able to amass the two collections of merit and of wisdom. For this class of person I set forth the dharmas in dependence on the absence of intrinsic nature as to arising. Having heard it, they are able, with respect to all conditionally-arisen formations, to understand in some measure that these are impermanent, non-enduring, things unstable and bound to break apart; and so toward all formations their minds give rise to dread, and they conceive a deep aversion. Their minds giving rise to dread and a deep aversion, they then hold back from evil deeds, are able to refrain from working any kind of evil, and able to apply themselves diligently to cultivating every kind of good. By the habit of cultivating good causes, the roots of good not yet planted can be planted, the obstructions not yet purified can be made pure, the continuum not yet ripened can be made to ripen. By this reason they greatly cultivate resolute conviction, and greatly amass the two collections of merit and of wisdom.
"Although in this way they have planted roots of good and gone on to amass the two collections of merit and of wisdom, yet within the absence of intrinsic nature as to arising they are still unable to know, as it truly is, the absence of intrinsic nature as to mark and the two kinds of absence of intrinsic nature as to ultimate meaning; toward all formations they are still unable rightly to feel aversion, are not yet rightly free of desire, are not yet rightly liberated, and have not been able to be wholly liberated from the defilement of afflictions, the defilement of karma, and the defilement of birth. The Tathāgata then sets forth for them a further teaching of the essentials — that is, the absence of intrinsic nature as to mark and the absence of intrinsic nature as to ultimate meaning — in order that toward all formations they may rightly feel aversion, be rightly free of desire, be rightly liberated, and pass beyond all the defilement of afflictions, defilement of karma, and defilement of birth.
"Having heard this Dharma so set forth, they are then able, within the absence of intrinsic nature as to arising, rightly to gain conviction in the absence of intrinsic nature as to mark and the absence of intrinsic nature as to ultimate meaning, to examine and reflect upon it, and to penetrate it as it truly is; and upon the other-dependent own-nature they are able not to cling to the wholly-imagined own-nature's mark. By gaining a cognition not perfumed by speech, a cognition that does not follow speech in its awareness, a cognition apart from following speech in its latent tendencies, they are able to extinguish the other-dependent mark; in the present Dharma, sustained by the force of cognition, they are able forever to cut off the cause of a future life. By this reason, toward all formations they are able rightly to feel aversion, rightly to be free of desire, rightly to be liberated, and to be wholly liberated from the three defilements of afflictions, karma, and birth.
"Furthermore, Born of the Ultimate Meaning! Beings of the lineage of the śrāvaka vehicle, too, are by this very path, this very course of practice, brought to realize the supreme nirvāṇa of ease; and beings of the lineage of the pratyekabuddha vehicle, and beings of the lineage of the Tathāgata vehicle, too, are by this very path, this very course of practice, brought to realize the supreme nirvāṇa of ease. All śrāvakas, pratyekabuddhas, and bodhisattvas alike share this one wondrous and pure path, and alike come home to this one ultimate purity — there is no second. It is upon this reason that I have, by hidden intent, said: 'There is but One Vehicle.' This is not to say that within the whole realm of beings there are no manifold lineages of beings, no distinctions of beings of dull, of middling, or of sharp faculties.
"Son of good family! As for the pudgala of the śrāvaka lineage who is wholly bent toward quiescence — though the Buddhas should furnish all manner of vigorous applications and skilful means to guide and convert him, in the end he cannot be made to sit at the place of awakening and realize unsurpassed perfect awakening. Why so? Because he is by nature one of a base lineage from the first, wholly thin in compassion, wholly afraid of the mass of sufferings. Being wholly thin in compassion, he wholly turns his back on the work of benefiting beings; being wholly afraid of the mass of sufferings, he wholly turns his back on undertaking the works of the formations. I do not in the end say that one who wholly turns his back on benefiting beings and wholly turns his back on undertaking the works of the formations can sit at the place of awakening and gain unsurpassed perfect awakening; therefore he is called a śrāvaka wholly bent toward quiescence. But as for the pudgala of the śrāvaka lineage who turns toward awakening, I call him by another teaching a bodhisattva. Why so? He has already been liberated from the obstruction of afflictions; and if, when the Buddhas should awaken him, his mind toward the obstruction-to-the-knowable may also win liberation. Because at the first he undertook the practice for his own benefit and was thereby freed of the obstruction of afflictions, the Tathāgata sets him forth as of the śrāvaka lineage.
"Furthermore, Born of the Ultimate Meaning! Within this Dharma and Vinaya that I have well-spoken and well-laid-down — the good teaching of Dharma spoken from the utmost-pure resolve — there may be seen all manner of distinctions in the understanding of the various classes of beings. Son of good family! The Tathāgata, just upon these three kinds of absence of intrinsic nature, by a deep and hidden intent, in the sūtras of provisional meaning that He has set forth, by a hidden mode of expression speaks the essential meaning of dharmas — that is, that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.
"Within these sūtras, if there be a being who has already planted superior roots of good, has already purified his obstructions, has already ripened his continuum, has already greatly cultivated resolute conviction, has already been able to amass the superior collections of merit and wisdom — then, having heard such a Dharma, he is able with respect to My speech of profound and hidden intent to understand it as it truly is, to give rise to deep conviction in such a Dharma, and to penetrate as it truly is, with undistorted wisdom, into such a meaning. By cultivating well in dependence on that penetration, he is able swiftly to realize the utmost ultimate; and he also gives rise to deep and pure faith in Me, knowing this to be the Tathāgata, the Worthy One, the Perfectly Awakened One, who toward all dharmas is now perfectly awakened.
"If there be a being who has already planted superior roots of good, has already purified his obstructions, has already ripened his continuum, has already greatly cultivated resolute conviction, but has not yet been able to amass the superior collections of merit and wisdom — one upright in disposition, one of the upright sort, who, though without the power to deliberate and to choose, yet does not abide within his own grasping-at-views — then, having heard such a Dharma, though he be without the power to understand as it truly is My speech of profound and secret intent, he is yet able to give rise to resolute conviction in this Dharma, to bring forth pure faith, and to believe that this scripture is spoken by the Tathāgata: that it is profound, manifesting the profound, corresponding with emptiness, hard to see and hard to awaken to, not to be reasoned out, not the object-realm wherein reasonings range, not what the subtle, the careful, the clever, and the wise can understand. Toward the meaning that this scripture sets forth he abides in self-deprecation, saying thus: 'The awakening of the Buddhas is most profound, and the dharma-nature of dharmas is also most profound; only the Buddha-Tathāgata can well penetrate it, and it is not what such as we can understand. The Buddha-Tathāgatas turn the wheel of the right Dharma-teaching for beings of all manner of resolute conviction; the boundless cognition and vision of the Buddha-Tathāgatas — beside it, our cognition and vision are like the water in the track of an ox's hoof.' Toward this scripture he is able to be reverent, to set it forth for others, to write and guard it, to peruse and circulate it, to make earnest offerings to it, to receive, recite, and rehearse it — yet he is still unable, by way of the practice of cultivation, to bring forth the application; and so toward the words that I speak of profound and hidden intent he is still unable to penetrate. By this reason these beings too are able to increase the two collections of merit and of wisdom, and to bring to ripeness that continuum which is not yet ripened.
"If there be a being who has not yet been able to amass the superior collections of merit and wisdom, who is not upright in disposition, not of the upright sort, who, though possessed of the power to deliberate and to choose, yet abides within his own grasping-at-views — then, having heard such a Dharma, he is unable to understand as it truly is My speech of profound and hidden intent. Toward such a Dharma, though he give rise to conviction, he yet clings to its meaning according to the words, holding that all dharmas are definitely without intrinsic nature, definitely neither arising nor ceasing, definitely quiescent from the very first, definitely by their own nature in nirvāṇa. By this reason, toward all dharmas he gives rise to a view of nothingness and a view of no-characteristic; and by gaining the view of nothingness and the view of no-characteristic, he denies all characteristics to be without characteristic, and repudiates the wholly-imagined mark, the other-dependent mark, and the perfectly-accomplished mark of dharmas. Why so? It is precisely because there are the other-dependent mark and the perfectly-accomplished mark that the wholly-imagined mark can be set up; if, upon the other-dependent mark and the perfectly-accomplished mark, he sees them as without characteristic, then he repudiates the wholly-imagined mark as well — therefore it is said that he repudiates the three marks. Though toward My Dharma he conceives the notion 'Dharma,' yet toward what is not the meaning he conceives the notion 'meaning'; and because toward My Dharma he conceives the notion 'Dharma' and toward what is not the meaning he conceives the notion 'meaning,' he therefore holds this Dharma to be Dharma and holds this non-meaning to be the meaning. Though by conceiving conviction toward the Dharma his merit increases, yet by clinging toward what is not the meaning he falls away from wisdom; his wisdom once fallen away, he falls away from the vast and measureless dharmas of good.
"And again there is a being who, hearing it from another, takes Dharma to be Dharma and takes non-meaning to be meaning; if he follows that one's view, then upon the Dharma he conceives the notion 'Dharma' and upon non-meaning he conceives the notion 'meaning,' grasping Dharma as Dharma and grasping non-meaning as meaning. By this reason, you should know that, like the one who clung, he falls away from the dharmas of good. As for a being who does not follow that view: hearing of a sudden from that one that 'all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa,' he gives rise to terror; giving rise to terror, he says thus: 'This is not the word of the Buddha; it is spoken by Māra.' Having so understood it, toward this scripture he slanders and reviles. By this reason he meets with great loss and decline, and is touched by a great obstruction of karma. For this reason I say: if there be one who, toward all characteristics, gives rise to the view of no-characteristic, and proclaims as the meaning what is not the meaning, this is the very means of bringing forth a vast obstruction of karma; for he plunges measureless beings into ruin, and causes them to meet with a great obstruction of karma.
"Son of good family! Suppose there be a being who has not planted roots of good, has not purified his obstructions, whose continuum is not yet ripened, who has no great resolute conviction, and has not amassed the collections of merit and wisdom; who is not upright in disposition, not of the upright sort, who, though possessed of the power to deliberate and to choose, yet constantly abides within his own grasping-at-views. Then, having heard such a Dharma, he is unable to understand as it truly is My speech of profound and hidden intent; he gives no rise to conviction toward this Dharma; toward this Dharma he conceives the notion 'not-Dharma,' and toward this meaning he conceives the notion 'not-meaning'; toward this Dharma he grasps it as not-Dharma, and toward this meaning he grasps it as not-meaning, proclaiming thus: 'This is not the word of the Buddha; it is spoken by Māra.' Having so understood it, toward this scripture he slanders and reviles, denouncing it as false and counterfeit, and by measureless gateways of Dharma destroys and crushes such a scripture, and toward those who have conviction in this scripture he conceives the notion of an enemy. Already obstructed beforehand by the obstructions of karma, by this reason he is obstructed yet again by such an obstruction of karma; and such an obstruction of karma — easy to set up at its beginning — runs on, even to the full span of a hundred thousand koṭi-nayuta of eons, with no time of release.
"Son of good family! Within this Dharma and Vinaya that I have well-spoken and well-laid-down — the good teaching of Dharma spoken from the utmost-pure resolve — there may be seen beings of just such manifold distinctions of understanding." Thus He spoke.
At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse, whose sense those who come after may take in this way: all dharmas are without intrinsic nature, without arising and without ceasing, quiescent from the very first, and the own-nature of dharmas is ever nirvāṇa; what one of wisdom would say that here there is no hidden intent? The three kinds of absence of intrinsic nature — as to mark, as to arising, as to ultimate meaning — these I have already disclosed; one who does not know this hidden intent of the Buddha's spoils the right path and cannot go forward. Those who attain purity through the various pure paths attain it in dependence on this one alone, and there is no second; therefore within this I set up the One Vehicle — yet this is not to say that the lineages of beings are without distinction. Within the realm of beings there are measureless births taken, yet one delivers only his own single self and turns toward quiescence; great compassion, vigorous, realizing nirvāṇa, and yet not forsaking beings — this is the most hard to attain. The subtle, beyond-thought, uncontaminated realm — herein liberation is equal and without distinction; all that has its meaning is accomplished, and parted from delusion and from suffering — those two distinct teachings are then called the permanent and the blissful.
Born of the Ultimate Meaning's Understanding
At that time the bodhisattva Born of the Ultimate Meaning again said to the Buddha: "World-Honoured One! The speech of hidden intent of the Buddha-Tathāgatas is truly most marvellous, most rare! Even to the subtle, to the most subtle! Profound, to the most profound! Hard to penetrate, to the most hard to penetrate!
"I now understand the meaning of what the World-Honoured One has taught in this way: if, within the act of discrimination, within the conduct-aspect that the wholly-imagined mark rests upon, there be a designating-and-setting-up as the form aggregate, or a setting-up of its own-characteristic-aspect and its difference-aspect; a designating-and-setting-up as the arising of the form aggregate and the ceasing of the form aggregate, and as the wholly-cutting-off and full-knowing of the form aggregate, or a setting-up of its own-characteristic-aspect and difference-aspect — this is what is called the wholly-imagined mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to mark in dharmas. If it be that very conduct-aspect itself — the act of discrimination, the conduct-aspect that the wholly-imagined mark rests upon — this is what is called the other-dependent mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to arising in dharmas, and one portion of the absence of intrinsic nature as to ultimate meaning. And I understand the meaning of what the World-Honoured One has taught in this way too: if, within this act of discrimination, this conduct-aspect that the wholly-imagined mark rests upon, by reason of the wholly-imagined mark's not being established as real, there be this nature's absence of intrinsic nature, the selflessness-of-dharmas suchness, the pure object of cognition — this is what is called the perfectly-accomplished mark, and in dependence on this the World-Honoured One has set forth one portion of the absence of intrinsic nature as to ultimate meaning. As it is said upon the form aggregate, so upon the remaining aggregates it should all be expounded at length in this way; as it is upon the aggregates, so upon each of the twelve bases it should be expounded at length; upon each of the twelve limbs of existence it should be expounded at length; upon each of the four kinds of nourishment it should be expounded at length; upon each of the six elements and the eighteen elements it should be expounded at length.
"And I understand the meaning of what the World-Honoured One has taught in this way too: if, within the act of discrimination, the conduct-aspect that the wholly-imagined mark rests upon, there be a designating-and-setting-up as the truth of suffering and the full-knowing of the truth of suffering, or a setting-up of the own-characteristic-aspect and difference-aspect — this is what is called the wholly-imagined mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to mark in dharmas. If it be that very conduct-aspect itself — the act of discrimination, the conduct-aspect that the wholly-imagined mark rests upon — this is what is called the other-dependent mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to arising in dharmas, and one portion of the absence of intrinsic nature as to ultimate meaning. And I understand it in this way too: if, within this conduct-aspect, by reason of the wholly-imagined mark's not being established as real, there be this nature's absence of intrinsic nature, the selflessness-of-dharmas suchness, the pure object of cognition — this is what is called the perfectly-accomplished mark, and in dependence on this the World-Honoured One has set forth one portion of the absence of intrinsic nature as to ultimate meaning. As it is upon the truth of suffering, so upon the remaining truths it should all be expounded at length; as it is upon the noble truths, so upon the applications of mindfulness, the right exertions, the bases of supernormal power, the faculties, the powers, the limbs of awakening, and the limbs of the path, it should also each be expounded at length.
"And I understand the meaning of what the World-Honoured One has taught in this way too: if, within the act of discrimination, the conduct-aspect that the wholly-imagined mark rests upon, there be a designating-and-setting-up as right concentration, and as the countering and the countered of right concentration, and—if one rightly cultivates it—the causing of what has not yet arisen to arise, the abiding-firmly-and-unforgotten of what has arisen, redoubled in cultivation, increased and made vast, or a setting-up of the own-characteristic-aspect and difference-aspect — this is what is called the wholly-imagined mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to mark in dharmas. If it be that very conduct-aspect itself — this is what is called the other-dependent mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to arising in dharmas, and one portion of the absence of intrinsic nature as to ultimate meaning. And I understand it in this way too: if, within this conduct-aspect, by reason of the wholly-imagined mark's not being established as real, there be this nature's absence of intrinsic nature, the selflessness-of-dharmas suchness, the pure object of cognition — this is what is called the perfectly-accomplished mark, and in dependence on this the World-Honoured One has set forth one portion of the absence of intrinsic nature as to ultimate meaning in dharmas.
"World-Honoured One! It is like the viśva remedy, which should be placed into every prescription of dispersal-medicines and of seers'-medicines. Just so, World-Honoured One! In dependence on this teaching of final meaning concerning the absence of intrinsic nature — that 'all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa' — it should be placed into all the sūtras of provisional meaning, pervading them all.
"World-Honoured One! It is like the ground of a coloured painting, which throughout all the works of coloured painting is of one and the same savour — whether blue, yellow, red, or white — and yet is able to set forth and reveal those works of coloured painting. Just so, World-Honoured One! This teaching of final meaning concerning the absence of intrinsic nature — that 'all dharmas are without intrinsic nature … by their own nature in nirvāṇa' — throughout all the sūtras of provisional meaning is of one and the same savour, and yet is able to set forth and reveal the meaning that those sūtras have not made fully plain.
"World-Honoured One! It is like clarified butter cast into all manner of ripe and choice cakes and fruits, which brings forth a finer savour still. Just so, World-Honoured One! This teaching of final meaning concerning the absence of intrinsic nature — that 'all dharmas are without intrinsic nature … by their own nature in nirvāṇa' — set within all the sūtras of provisional meaning, brings forth a surpassing gladness.
"World-Honoured One! It is like empty space, which pervades all places, is of one and the same savour, and does not hinder any of the works that are done. Just so, World-Honoured One! This teaching of final meaning concerning the absence of intrinsic nature — that 'all dharmas are without intrinsic nature … by their own nature in nirvāṇa' — throughout all the sūtras of provisional meaning is of one and the same savour, and does not hinder any of the works cultivated by śrāvakas, pratyekabuddhas, or those of the Great Vehicle." Thus he spoke.
At that time the World-Honoured One praised the bodhisattva Born of the Ultimate Meaning, saying: "Good, good, son of good family! You are now able well to understand the speech and meaning of the profound and hidden intent that the Tathāgata has set forth; and you are able to make fine similes for this meaning — namely, the worldly viśva remedy, the variegated ground of coloured painting, clarified butter, and empty space. Born of the Ultimate Meaning! Just so it is, just so — there is none other! Just so it is, just so — you should uphold it."
The Weighing-and-Praising (the Classification of the Three Turnings)
At that time the bodhisattva Born of the Ultimate Meaning again said to the Buddha: "World-Honoured One! At the very first, in one time, in the Deer Park at the Sage's Falling-Place near Vārāṇasī, solely for those who set forth in the śrāvaka vehicle, You turned the wheel of the right Dharma by way of the characteristic of the four truths. Marvellous indeed was this, most rare; and from of old none in all the world — neither devas nor humans nor any other — had been able to turn it thus in accord with the Dharma. Yet the Dharma-wheel turned at that time was surpassable and had room beyond it; it was of provisional meaning, and was a ground on which disputes might come to rest.
"World-Honoured One! In the past, in the second time, solely for those who set forth and cultivate the Great Vehicle, in dependence on the doctrine that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa, You turned the wheel of the right Dharma by way of a hidden mode of expression. More marvellous still was this, most rare; yet the Dharma-wheel turned at that time was also surpassable and had something beyond it to receive; it was still of provisional meaning, and was a ground on which disputes might come to rest.
"World-Honoured One! Now, in the present, in the third time, universally for those who set forth in every vehicle, in dependence on the doctrine that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa, by the very absence of intrinsic nature, You turn the wheel of the right Dharma by way of a fully explicit mode of expression. This is the foremost marvel, the most rare of all. The Dharma-wheel that the World-Honoured One now turns is unsurpassable and has nothing beyond it; it is of true final meaning, and is not a ground on which disputes come to rest.
"World-Honoured One! If there be a son of good family or a daughter of good family who, toward this teaching of profound final meaning that the Tathāgata has set forth in dependence on the doctrine that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa — having heard it, gains conviction in it, writes it, guards it, makes offerings to it, circulates it, receives and recites it, cultivates it, reflects upon it in accordance with principle, and further, by way of the practice of cultivation, brings forth the application — how much merit can such a one bring forth?" Thus he spoke.
At that time the World-Honoured One said to the bodhisattva Born of the Ultimate Meaning: "Born of the Ultimate Meaning! The merit that this son of good family or daughter of good family brings forth is measureless and beyond number, hard to make known by any simile; I shall now set out for you a small portion of it. As the soil upon a fingernail is to the soil of the great earth, it is not a hundredth part, not a thousandth part, not a hundred-thousandth part, and on, by reckoning, by counting, by similitude, by the upaniṣad portion, it is not so much as a part. And as the water in the track of an ox's hoof is to the water of the four great oceans, it is not a hundredth part, and on, even to the upaniṣad portion, it is not so much as a part. Just so: the merit gained by hearing and gaining conviction in those sūtras of provisional meaning — and on, even to bringing forth the application by way of the practice of cultivation — beside the merit amassed by hearing and gaining conviction in this teaching of final meaning here set forth — and on, even to bringing forth the application by way of the practice of cultivation — is not a hundredth part, and on, even to the upaniṣad portion, it is not so much as a part." Thus He spoke.
Upholding the Teaching
At that time the bodhisattva Born of the Ultimate Meaning again said to the Buddha: "World-Honoured One! Within this Dharma-gateway of Unravelling the Profound Mystery, what should this teaching be called? And how should I uphold it?"
The Buddha said to the bodhisattva Born of the Ultimate Meaning: "Son of good family! This is called the teaching of ultimate-meaning final meaning; and this teaching of ultimate-meaning final meaning you should uphold."
Just as this teaching of ultimate-meaning final meaning was being set forth, within that great assembly six hundred thousand beings brought forth the mind of unsurpassed perfect awakening; three hundred thousand śrāvakas, far removed from dust and freed of defilement, gained among the dharmas the pure Dharma-eye; one hundred and fifty thousand śrāvakas wholly exhausted their contaminations and their minds won liberation; and seventy-five thousand bodhisattvas gained the forbearance grounded in the non-arising of dharmas.
開篇總說
前面〈一切法相品〉立了三性——遍計所執、依他起、圓成實；到了這一品，世尊更就這三性，立三種無自性性，密意立『一切法無自性』之說。這一翻說，正是要把前品三性與『一切法無自性』這一編輯性簡稱接合起來：佛在別處曾以無量法門廣說諸蘊、諸處、諸諦、諸界、念住乃至八支聖道各有自相、各有生滅、各須遍知永斷修證；如今卻說一切法都無自性、無生無滅、本來寂靜、自性涅槃——前後豈不相違？勝義生菩薩所請問的，正是這密意何在。世尊的答覆，便是三無自性性。
圓測就本品內判為五分：菩薩請問分、如來正說分、領解受持分、校量歎勝分、依教奉持分；一品由勝義生菩薩一問主貫，從請問到奉持，一脈到底。他又解品名說：「無自性」略有三種——相無自性性、生無自性性、勝義無自性性；「無自性」之言正顯這三無性，而「相」即體相，這三無性依次即用三性以為體相，故名「無自性相品」。所以本品不是泛說空義，而是把三性與三無性逐一配定，密意說一切法無自性——它是唯識三無性與判教的重要經據；後論的明文對應，以《三十頌》第二十三、二十四頌、《成唯識論》卷八至九及窺基引本品三時段為主要互讀處。下文順五段，逐段講開，所講皆有經文、有古德之判為據，零新義理。
請問——前後何以相違
第一段，勝義生菩薩述其昔所聞而起疑請問。
他所尋思的疑點很實在：世尊曾以無量門廣說諸蘊有自相、有生滅、要遍知永斷，諸處、緣起、諸食、諸諦、諸界、念住乃至八支聖道也都這樣說過——這分明是說諸法各有其相、各須修證；可是世尊又說「一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃」。一邊說諸法有相有修，一邊說一切法無自性無生滅，這密意究竟何在？這一問，便是全品的發起。圓測指出：這一問所對所依，是約下文的第二時無相教而起——第二時依「一切法皆無自性、無生滅、本來寂靜、自性涅槃」以隱密相轉法輪，勝義生即就這隱密之說而起問，求佛開顯其密意。所以這「無自性」之說，本身就是個有待開顯的密意之言，不是如言可取的斷無。
正說——三無自性性、密意說一切法無自性
一邊是諸法各有自相、各有生滅、各須遍知永斷修證，一邊是一切法無自性、無生無滅、本來寂靜、自性涅槃——這兩句話擺在一處，怎麼會不打架？第二段是全品的正說，世尊就從這裡答起：祂要說的「無自性」，不是把前面說過的諸蘊諸處一筆抹去，而是依著一重密意；這密意一開，相違自解。世尊從四處把它說透：先以三無自性性配三性，次明「無生無滅本來寂靜自性涅槃」之密意而非斷無，復以三喻顯之，末就觀機顯一乘密意。
先立三無自性性，逐一配三性。相無自性性，配遍計所執相：遍計所執唯由假名安立而成相，並非由自相安立而成相，所以說它無自性。這裡的「相」與「無性」，圓測拆得清楚——「此由假名安立為相」是釋那個「相」字，「非由自相安立為相」是釋那個「無性」字；總起來，遍計所執是情有理無之相，以理無故說為無性。生無自性性，配依他起相：依他起是依緣力故有，並非自然而有，所以無自性；「由依他緣力故有」釋的是「生」，「非自然有」釋的是「無性」。勝義無自性性則有二門：其一，就依他起說——依他起不是清淨所緣境界，所以也說名勝義無自性性；其二，就圓成實說——一切法的法無我性名為勝義，是一切法的勝義諦、由無自性性所顯，所以圓成實相也名勝義無自性性。這二門的關要，圓測一句點出：依第二性（依他起）立第三無性，是說依他起上無圓成實，故緣生法不但名生無自性性，也名勝義無自性性。如此相、生、勝義三無性，依次即用遍計、依他、圓成三性為體相，一一配定。
次明密意說「無生無滅本來寂靜自性涅槃」非斷無。這句最易被誤作斷滅，世尊卻特標二門密意，顯它根本不是說諸法斷無。其一，依相無自性性密意說：遍計所執自相本來全無所有，自相既無便無生，無生便無滅，無生無滅便本來寂靜，本來寂靜便自性涅槃——其中根本沒有少分東西可更令它入涅槃。可見這「無生無滅、本來寂靜、自性涅槃」是就遍計所執相之本無自相而說，並非說依他、圓成也斷滅成無。其二，依法無我性所顯的勝義無自性性密意說：這勝義無自性性，在常常時、恒恒時，諸法法性安住、無為，與一切雜染不相應，由無為故無生無滅、由不與雜染相應故本來寂靜自性涅槃。可見這一句的第二重密意，是就真如法性之常住無為而說的本寂、本來涅槃，更不是斷無。世尊復明立三無性之因緣：並不是有情別觀三性為自性，而是有情在依他起、圓成實之上增益出遍計所執，世尊纔對治地立三無性。增益遍計於依他圓成，是病；立三無性以遣此增益，是藥——所以「無自性」是遣增益之密意說，不是把法說成虛無。這正是本品防斷見的關節。
復以三喻顯三無性。世尊不徒立名，更舉三個眼前可見的影像，把『無而非斷』從喻上點出來。
先看相無自性性。一個眼睛害了眩翳的人，望向晴空，空裡分明有花相現前；可是據實而論，那虛空中本來無花。花不是被誰拿走的，是它從來就沒在空中——只因眼病，纔似有而現。遍計所執正是這樣：它情上有、理上無，所謂的「自性」只是假名安立出來的一個相，從不曾真在法上。所以說相無自性。圓測配此喻於相無性，正取這『似華相現、據實本無』一義。
再看生無自性性。幻師作起的幻像，馬也好、象也好，明明在動、在走，看著全是真的；可它通身的「有」，沒有一分是自己的——全是幻術、緣力湊起來的，緣一散，像便沒了。它確有生起之相，卻無一點自然而生的自性。依他起也是這樣：緣力故有，非自然有——有它的「生」，而那「生」是借來的，所以名生無自性。圓測說依他緣生之法「皆用依他以為自性，故如幻像」，配幻像於生無性，兼配一分勝義無性，取的就是這『非有似有、無實』一義。
末看勝義無自性性。虛空可由兩面去認它：一面，它正是眾色之「無」所顯——哪裡沒有質礙的色，那裡便顯出空來，空是被「無色」標出來的；另一面，它遍一切處，沒有一處不是它。真如勝義也恰是這兩面：一面，它是法無我性之所顯——正由諸法上那個「我」本來沒有，這真如纔顯得出來，與虛空之由「無色」而顯一個樣；另一面，它遍一切法，無一法不被它攝。圓測釋虛空喻，標出「無色所顯」「遍一切處」二義以配真如勝義，配的正是這一層。三喻一一對位：空華之似有實無、幻像之借緣而有、虛空之由無而顯且遍一切——把三無性之『無而非斷』，從喻上看得分明。
末就觀機顯一乘密意。世尊明：未種善根的有情，先依生無自性性而說，令其於緣生諸行起厭離、修善積資糧；待其資糧已具，更為說相無自性性及勝義無自性性，令其如實通達、滅依他起相之執而斷當來世因。如此聲聞、獨覺、如來三乘種性，都共由這一條微妙清淨之道、同歸一究竟清淨，更無第二，世尊依此密意說「唯有一乘」——而這並不是說有情界中沒有鈍、中、利根種性的差別。這「一乘」何以是密意而非抹平種性？圓測一語道破：方便說三、就實為一，三乘雖異而同一如；妙清淨道即是「道一」、究竟清淨即是「果一」，依此道一果一更無第二，故深密之意密說唯有一乘——「一乘」是約同一妙清淨道而密意說，不是抹去種性差別。本品於此特標『一向趣寂聲聞終不能坐道場證無上菩提』，正顯一乘是密意，種性非無差別。最後世尊以重頌結之，頌「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」「故於其中立一乘，非有情性無差別」——三無性、密意、一乘，一頌收攝。
領解——以四譬印了義
世尊既把三無性說透，這了義之教究竟好在哪裡、好到何等地步？勝義生菩薩領解之後，不是空口稱善，而是一連舉了四個世間影像來讚它——四譬一出，這了義言教遍勝一切不了義經的分量，就稱出來了。
他先把三性三無性配回諸法，自驗其已解：在遍計所執相所依的行相上，假名安立為色蘊及其生滅永斷遍知，這假名所立即遍計所執相，依此施設相無自性性；就那所依行相本身，即依他起相，依此施設生無自性性及一分勝義無自性性；就此行相中遍計所執相不成實所顯的法無我真如清淨所緣，即圓成實相，依此施設一分勝義無自性性。色蘊如此，餘蘊乃至諸處、有支、諸食、諸界皆然；苦諦如此，餘諦乃至念住道支皆然；正定如此，例可廣說——這正是把正說分的三性三無性，遍配於一切法門。
配定既已自驗，勝義生便以四譬讚此了義言教之遍勝，世尊隨即印可。這四譬是勝義生領解後自舉、佛印可重述的。
第一，毘濕縛藥喻。「毘濕縛」者，遍也、一切也——這是一味遍入諸方的藥，無論哪一張散藥、仙藥的方子裡，都該擱上它一味，沒有一個藥方少得了它。了義言教正是這樣一味「遍入」之藥：它該安處於一切不了義經之中，沒有哪一部經是它擱不進去的。
第二，彩畫地喻。畫師作畫，先要一片打底的彩畫地。這彩畫地有兩樣本事：一樣，遍於青、黃、赤、白一切彩畫事業，底子始終同是一味——不隨上面的顏色變；另一樣，它還能「顯發」那畫，叫畫上的形相托底而現、鮮明起來。了義言教也兼此二用：遍於一切不了義經，同是一味；又能顯發那些經中所沒說透的義，叫它們潛藏的意思托這了義之底而顯出來。同一味是它的「不變」，能顯發是它的「生發」——四譬裡，這一譬最見了義之教不只是相容，更能把別經的未了之義帶出來。
第三，熟酥喻。一切成熟的珍羞餅果，本已可口；可若再投上一味熟酥，便「更生勝味」，比先前更好吃。了義言教置於不了義經中也是這樣：不是另起一鍋，而是教那原有的經文「更生勝味」、生起殊勝歡喜。
第四，虛空喻。虛空遍一切處、皆同一味，又不障一切所作事業——萬般營作都在空裡進行，空從不擋著誰。了義言教遍於不了義經，同是一味，也同樣不障聲聞、獨覺、大乘各自所修的事業。值得一記的是，虛空一喻在本品兩度登場：正說分裡，它喻勝義無自性（法無我所顯、遍一切）；領解分裡，它喻了義教之遍不了義經（同一味、無障）。所依的義雖兩樣，借的影像卻是同一個虛空——喻所依異，喻體則同。四譬合看，同顯一義：這『一切法無自性』的了義言教，是能遍置一切不了義經、能顯發、能生勝味、能無所障礙的根本之教。
校量歎勝——三時判教
同是一位佛、同是一張口，何以要把自己所轉的法輪，分出初、二、三時，還判前二為未了義、獨許第三為真了義？第四段，勝義生菩薩自述三轉法輪，並請問聞持此了義經的功德——這一段最為特出，是本經的三時判教。
且看勝義生如何述這三轉，留意他每一轉都拿同一把尺去量：是「奇希有」到什麼地步、是「有上有容」還是「無上無容」、是「未了義」還是「真了義」、是不是「諸諍論安足處所」。
初於一時，在婆羅痆斯施鹿林中，世尊唯為發趣聲聞乘者，以四諦相轉正法輪。這一轉，世間先前無有能如法轉者，不可謂不甚奇希有；然而拿那把尺一量——它是有上、有容，是未了義，是諸諍論安足處所。奇則奇矣，門還沒關上：上頭還有更高的，諍論還落得下腳。
在昔第二時中，世尊唯為發趣修大乘者，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。這一轉，比初時更甚奇希有；可同一把尺再量——它仍是有上、有所容受，仍是未了義，仍是諸諍論安足處所。更奇了，門卻照舊沒關：隱密而說，未及顯了，上頭還有，諍論還在。
於今第三時中，世尊普為發趣一切乘者，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。這一轉，是第一甚奇、最為希有；尺一量到底——無上、無容，是真了義，非諸諍論安足處所。到這一轉，那把尺纔走到頭：再無更上的可說，諍論再無立足之地，門至此關嚴。初時奇而有上、第二時更奇而仍有上、第三時奇之至而後無上——這一級高一級的爬升，正是三時判教的骨脈。
這一判教，是本經自身之判、是經文所自述：初時以四諦相轉，第二時依一切法皆無自性等以隱密相轉，第三時依無自性性以顯了相轉；初二時判為未了義，第三時判為真了義。至於把三時概括為『四諦教、無相教、了義教』，則是圓測順經所作的古德判語：第二時之「無相教」不是本經此段的自稱。本書只如實分記本經自判與古德判讀，不評其是非，也不取某一家之判來量度它——三時判教的了義與不了義，自古德以來本有諸家異釋，這裡只記其文、不入論諍，不為某宗辯護、也不貶抑某宗。
判教既明，勝義生請問聞持此了義經的功德。世尊以爪上土比大地土、牛跡水比四大海水為喻校量：在不了義經上聞已信解乃至以修相發起加行所獲的功德，比起在這了義經教上聞已信解乃至以修相發起加行所集的功德，百分不及一、乃至鄔波尼殺曇分也不及一。爪上一撮土之於大地、牛蹄一窪水之於四海——這懸隔，正承前四譬而來：四譬已顯了義言教遍勝不了義經，此處更以功德校量印定其勝。
奉持——勝義了義之教
教既了義、功德既勝，這一品的教法該叫什麼名、又當如何奉持？第五段，勝義生請問此教之名與奉持之法，世尊為立名，大會得益。
勝義生問：在解深密法門中，這教當何名、當云何奉持？佛答：此名「勝義了義之教」，於此勝義了義之教，汝當奉持。一品之名，於此結成——前四段所明的三無自性性、三性配三無性、三喻四譬、三時判教、一乘密意，總歸於「勝義了義之教」一名之下。正當宣說此教之時，大會中六百千眾生發阿耨多羅三藐三菩提心，三百千聲聞得法眼淨，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——以大會得益之盛，印此教之為了義。
承衍與互讀
本品所立三無自性性、三性配三無性、密意說一切法無自性、三時判教與一乘密意，是後世唯識論典的重要互讀經據。三十頌第二十三、二十四頌「即依此三性，立彼三無性…」與本品三性三無性相應，圓測釋本品時即引此二頌。成唯識論卷八至九辨三性三無性，卷九並說無性教非極了義〔T31n1585 0048a06–b03〕；明立三時判教者，則是窺基《大乘法苑義林章》明標經名〔T45n1861 0248b26–27〕並引本品三時段〔0248c06–21〕。攝大乘論〈所知相分〉辨三性與無自性密意；其一乘材料可與本品一乘密意互讀〔T31n1594 0151b16–20〕。辯中邊論〈辯相品〉辨虛妄分別與三性；圓測釋本品幻像喻時，另引《阿毘達摩經》「幻等八喻顯依他起」〔X0263a12–13〕。各論分屬不同結構，故只按可核段落互讀，不把三時、一乘或三無性名目混歸一部論。
Opening overview
The preceding chapter, "The Marks of All Dharmas," set up the three natures — the wholly-imagined, the other-dependent, and the perfectly-accomplished. Now, in this chapter, the World-Honoured One takes up these three natures once more and, upon them, sets up three kinds of absence of intrinsic nature, and by a hidden intent teaches that all dharmas are without intrinsic nature. This whole turn of phrase is meant precisely to join the three natures of the preceding chapter to the editorial shorthand all dharmas are without intrinsic nature: the Buddha had, elsewhere, through measureless gateways of Dharma, widely taught that the aggregates, the bases, the truths, and the elements, the applications of mindfulness on to the eightfold noble path, each have their own characteristic, each have arising and ceasing, each are to be fully known, wholly cut off, cultivated, and realized; yet now He says that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa — is the one not at odds with the other? What the bodhisattva Born of the Ultimate Meaning asks after is just this: where lies the hidden intent? And the World-Honoured One's answer is the three kinds of absence of intrinsic nature.
Woncheuk divides this chapter, from within, into five parts: the bodhisattva's question, the Tathāgata's right exposition, the understanding-and-upholding, the weighing-and-praising, and the upholding of the teaching according to the teaching. The whole chapter is carried by a single questioner, Born of the Ultimate Meaning, from the opening question to the upholding, in one unbroken thread. Woncheuk also glosses the chapter's name thus: "absence of intrinsic nature" is, in brief, of three kinds — the absence of intrinsic nature as to mark, the absence of intrinsic nature as to arising, and the absence of intrinsic nature as to ultimate meaning; the phrase "absence of intrinsic nature" displays just these three absences, and "character" means body-character, these three absences taking, in order, the three natures for their body-character — hence the name "The Mark of the Absence of Intrinsic Nature." So this chapter is not a loose discourse on the meaning of emptiness, but pairs off the three natures with the three absences one by one, and by a hidden intent says that all dharmas are without intrinsic nature. It is important scriptural material for the Consciousness-Only teaching of the three non-natures and the classification of teachings; the clearly identified later cross-readings are Triṃśikā verses 23–24, the Cheng Weishi Lun in scrolls 8–9, and Kuiji's citation of this chapter's three-period passage. What follows runs through the five sections in order, opening each in turn; all that is set forth has scripture, and the ancient masters' judgement, for its warrant, with nothing of doctrine newly invented.
Section One: The Question — Why the One Seems at Odds with the Other
In the first section, the bodhisattva Born of the Ultimate Meaning relates what he had once heard and, doubting, raises his question.
The point of his doubt is very real: the World-Honoured One had, through measureless gateways, widely taught that the aggregates have their own characteristic, have arising and ceasing, are to be fully known and wholly cut off, and that the bases, dependent arising, the kinds of nourishment, the truths, the elements, the applications of mindfulness on to the eightfold noble path are all spoken of in this way too — this plainly says that dharmas each have their characteristic and each are to be realized; and yet the World-Honoured One also says that "all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa." On the one side, dharmas have characteristic and have cultivation; on the other, all dharmas are without intrinsic nature, without arising or ceasing — where, after all, lies the hidden intent? This one question is the setting-in-motion of the whole chapter. Woncheuk points out: what this question bears upon and rests on is raised with regard to the markless teaching of the second time set forth below — the second time, in dependence on "all dharmas are without intrinsic nature, without arising or ceasing, quiescent from the very first, by their own nature in nirvāṇa," turned the wheel of the Dharma by way of a hidden mode of expression, and Born of the Ultimate Meaning, with regard to that hidden teaching, raises his question, seeking that the Buddha disclose its hidden intent. So this saying "without intrinsic nature" is itself a hidden word calling for disclosure, and not an annihilatory nothingness to be taken as the words stand.
Section Two: The Right Exposition — The Three Kinds of Absence of Intrinsic Nature; by Hidden Intent, All Dharmas Are Without Intrinsic Nature
On the one side, dharmas each have their own characteristic, each have arising and ceasing, each are to be fully known, wholly cut off, cultivated, and realized; on the other, all dharmas are without intrinsic nature, without arising or ceasing, quiescent from the very first, by their own nature in nirvāṇa — set these two sayings side by side, and how should they not collide? The second section is the right exposition of the whole chapter, and it is here that the World-Honoured One begins His answer: the "absence of intrinsic nature" He means is not a wiping-away, at one stroke, of the aggregates and bases He had spoken of before, but rests upon a single hidden intent; let that hidden intent be opened, and the seeming conflict resolves of itself. The World-Honoured One sets it through from four sides: first, He pairs the three absences with the three natures; next, He clarifies that the hidden intent of "without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa" is not an annihilatory nothingness; then He displays it by three similes; and at the last, in view of beings' capacities, He discloses the hidden intent of the One Vehicle.
First He sets up the three kinds of absence of intrinsic nature, pairing each with one of the three natures. The absence of intrinsic nature as to mark is paired with the wholly-imagined mark: the wholly-imagined is set up as a character by mere designation, and not set up as a character by its own characteristic, and therefore is said to be without intrinsic nature. Here the "character" and the "no-nature" Woncheuk takes apart cleanly — "this is set up as a character by designation" glosses that word "character," and "not set up as a character by its own characteristic" glosses that word "no-nature"; gathered together, the wholly-imagined is a character that exists in conception but is void in principle, and because it is void in principle it is said to be without nature. The absence of intrinsic nature as to arising is paired with the other-dependent mark: the other-dependent comes to be through the force of conditions, and is not there of itself, and therefore is without intrinsic nature; "it comes to be through the force of dependent conditions" glosses the "arising," and "it is not there of itself" glosses the "no-nature." The absence of intrinsic nature as to ultimate meaning has two gateways: first, spoken of with regard to the other-dependent — the other-dependent is not the object-realm of pure cognition, and therefore is also called the absence of intrinsic nature as to ultimate meaning; second, spoken of with regard to the perfectly-accomplished — the selflessness-of-dharmas of all dharmas is called the ultimate meaning, it is the ultimate truth of all dharmas and is made manifest by the absence of intrinsic nature, and therefore the perfectly-accomplished mark too is called the absence of intrinsic nature as to ultimate meaning. The crux of these two gateways Woncheuk points out in a single phrase: to set up the third absence in dependence on the second nature (the other-dependent) is to say that upon the other-dependent there is no perfectly-accomplished, and so the conditionally-arisen dharma is not only called the absence of intrinsic nature as to arising but also the absence of intrinsic nature as to ultimate meaning. Thus the three absences — as to mark, as to arising, as to ultimate meaning — take, in order, the wholly-imagined, the other-dependent, and the perfectly-accomplished natures for their body-character, paired off one by one.
Next He clarifies that the hidden intent of "without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa" is not an annihilatory nothingness. This sentence is most easily mistaken for annihilation, yet the World-Honoured One specially marks two gateways of hidden intent, showing that it is at root no saying that dharmas are annihilated into nothing. First, spoken of upon the hidden intent of the absence of intrinsic nature as to mark: the own-characteristic of the wholly-imagined is from the very first wholly without existence, and the own-characteristic being absent there is no arising, no arising there is no ceasing, without arising and without ceasing it is quiescent from the very first, quiescent from the very first it is by its own nature in nirvāṇa — and within it there is no least thing whatever that could besides be made to enter nirvāṇa. One sees, then, that this "without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa" is spoken with regard to the wholly-imagined mark's being void of own-characteristic from the first, and is no saying that the other-dependent and the perfectly-accomplished too are annihilated into nothing. Second, spoken of upon the hidden intent of the absence of intrinsic nature as to ultimate meaning made manifest by the selflessness-of-dharmas: this absence of intrinsic nature as to ultimate meaning, at all times and through all time, the dharma-nature of dharmas abiding and unconditioned, does not correspond with any defilement; being unconditioned it is without arising and without ceasing, and because it does not correspond with defilement it is quiescent from the very first, by its own nature in nirvāṇa. One sees, then, that the second layer of hidden intent in this sentence is spoken with regard to the constant and unconditioned abiding of suchness, the dharma-nature — a being-quiescent-of-itself, a being-in-nirvāṇa-from-the-first — and is still less an annihilatory nothingness. The World-Honoured One further clarifies the occasion of setting up the three absences: it is not that beings take, each one severally, the three natures to be a nature, but that beings, upon the other-dependent and the perfectly-accomplished, superimpose the wholly-imagined, and only then does the World-Honoured One, by way of counteraction, set up the three absences. To superimpose the wholly-imagined upon the other-dependent and the perfectly-accomplished is the malady; to set up the three absences so as to dispel that superimposition is the remedy — and so "absence of intrinsic nature" is a hidden saying that dispels superimposition, and no saying of dharmas into a void. This is just the joint at which this chapter guards against the view of annihilation.
Then He displays the three absences by three similes. The World-Honoured One does not merely set up names, but raises three images that lie before the very eye, pointing out from the similes that the "without, and yet not annihilated."
First look at the absence of intrinsic nature as to mark. A man whose eyes are stricken with a film-disease, gazing toward the clear sky, plainly sees flowers present in the air; yet, told as it truly is, there were from the first no flowers in that empty space. The flowers were not taken away by anyone — they were never in the sky at all; it was only because of the eye-disease that they seemed to be and appeared. The wholly-imagined is just so: it exists in conception, is void in principle, and the so-called "intrinsic nature" is only a character set up by mere designation, never truly there upon the dharma. Hence it is said to be without intrinsic nature as to mark. Woncheuk pairs this simile with the absence of intrinsic nature as to mark, taking just this one sense — "the flower-like character appears, while told as it truly is it was from the first not there."
Next look at the absence of intrinsic nature as to arising. The conjured images a magician sets up — be it a horse, be it an elephant — plainly move, plainly walk, and to look at them seem wholly real; yet their whole "existing" has not one part that is their own — all is conjuring, all is conditions met together, and the conditions once scattered the images are gone. They do indeed have a character of arising, yet have not a particle of an intrinsic nature that arises of itself. The other-dependent is just so: it comes to be through the force of conditions, and is not there of itself — it has its "arising," and that "arising" is borrowed, and therefore it is called the absence of intrinsic nature as to arising. Woncheuk says that the other-dependent, the conditionally-arisen dharma, "all takes the other-dependent for its nature, and is therefore like a conjured image," pairing the conjured image with the absence of intrinsic nature as to arising, and pairing it besides with one portion of the absence of intrinsic nature as to ultimate meaning, taking just this one sense — "it is not existent yet seems existent, and is without reality."
Last look at the absence of intrinsic nature as to ultimate meaning. Empty space may be known from two sides: on the one side, it is just what is made manifest by the "no-nature" of the host of forms — wherever there is no resisting form, there empty space is made manifest; space is marked out by "no-form"; on the other side, it pervades all places, and there is no place that is not it. Suchness, the ultimate meaning, is likewise just these two sides: on the one side, it is what is made manifest by the selflessness-of-dharmas — just because that "self" upon dharmas was from the first absent, this suchness is able to be made manifest, after the very manner of empty space's being made manifest by "no-form"; on the other side, it pervades all dharmas, and there is no dharma that it does not gather in. Woncheuk, glossing the empty-space simile, marks out the two senses "made manifest by no-form" and "pervading all places" to pair with suchness, the ultimate meaning — pairing just this layer. The three similes pair off one by one: the sky-flower's seeming-existent yet really-absent, the conjured image's existing-through-borrowed-conditions, empty space's being-made-manifest-by-absence-and-pervading-all — and from the similes the "without, and yet not annihilated" of the three absences is seen plainly.
Last, in view of beings' capacities, He discloses the hidden intent of the One Vehicle. The World-Honoured One makes it clear: for beings who have not yet planted roots of good, He first sets forth in dependence on the absence of intrinsic nature as to arising, that they may conceive aversion toward the conditionally-arisen formations, cultivate good, and amass the collections; and when their collections are furnished, He sets forth for them besides the absence of intrinsic nature as to mark and the absence of intrinsic nature as to ultimate meaning, that they may penetrate as it truly is, extinguish the clinging to the other-dependent mark, and cut off the cause of a future life. In this way the three lineages — śrāvaka, pratyekabuddha, and Tathāgata — all alike, by this one wondrous and pure path, come home to a single ultimate purity, and there is no second; it is upon this hidden intent that the World-Honoured One says "there is but One Vehicle" — and this is not to say that within the realm of beings there are no distinctions of beings of dull, of middling, or of sharp faculties. Why is this "One Vehicle" a hidden intent and not a flattening of the lineages? Woncheuk says it in a single phrase: provisionally He speaks of three, but in truth it is one; the three vehicles, though different, are alike in one suchness; the wondrous pure path is just "the path being one," the ultimate purity is "the fruit being one," and upon this one path and one fruit there is no second — therefore the intent of Unravelling the Profound Mystery is to say by hidden intent that there is but One Vehicle. The "One Vehicle" is a hidden saying with regard to the one and the same wondrous pure path, and not a wiping-away of the distinctions of lineage. This chapter specially marks here that "a śrāvaka wholly bent toward quiescence can in the end not be made to sit at the place of awakening and realize unsurpassed awakening" — which shows just that the One Vehicle is a hidden intent, and that the lineages are not without distinction. At the last the World-Honoured One draws it together in a verse: "The absence of intrinsic nature as to mark, as to arising, as to ultimate meaning — these I have already disclosed; whoever does not know this hidden intent of the Buddha's spoils the right path and cannot go forward," "therefore within this I set up the One Vehicle — yet this is not to say that the lineages of beings are without distinction." The three absences, the hidden intent, and the One Vehicle are gathered into one verse.
Section Three: The Understanding — Sealing the Final Meaning by Four Similes
The World-Honoured One having set the three absences through, in what does the goodness of this teaching of final meaning consist, and to what degree is it good? Born of the Ultimate Meaning, having understood, does not praise with empty words but raises in a row four worldly images to praise it — the four similes out, the measure by which this teaching of final meaning surpasses, throughout, every sūtra of provisional meaning is thereby weighed out.
He first pairs the three natures and three absences back onto dharmas, self-testing what he has understood: upon the conduct-aspect that the wholly-imagined mark rests on, the designating-and-setting-up as the form aggregate and as its arising, ceasing, wholly-cutting-off, and full-knowing is just the wholly-imagined mark, and in dependence on it the absence of intrinsic nature as to mark is set up; that conduct-aspect itself is just the other-dependent mark, and in dependence on it the absence of intrinsic nature as to arising and one portion of the absence of intrinsic nature as to ultimate meaning are set up; the selflessness-of-dharmas suchness, the pure object of cognition, made manifest within that conduct-aspect by the wholly-imagined mark's not being established as real, is just the perfectly-accomplished mark, and in dependence on it one portion of the absence of intrinsic nature as to ultimate meaning is set up. As with the form aggregate, so with the remaining aggregates, on to the bases, the limbs of existence, the kinds of nourishment, and the elements; as with the truth of suffering, so with the remaining truths, on to the applications of mindfulness and the limbs of the path; as with right concentration, so by example may it be expounded at length — this is just the pairing of the right exposition's three natures and three absences upon every gateway of Dharma.
The pairing-off being now self-tested, Born of the Ultimate Meaning praises by four similes the surpassing-throughout of this teaching of final meaning, and the World-Honoured One straightway seals his words. These four similes are raised by Born of the Ultimate Meaning himself after his understanding, and sealed and restated by the Buddha.
First, the simile of the viśva remedy. "Viśva" means "all," "every" — this is a single remedy that enters everywhere into every quarter; into whatever prescription of dispersal-medicine or of seers'-medicine, this one remedy ought to be placed, and there is not one prescription that can do without it. The teaching of final meaning is just such a single "all-entering" remedy: it ought to be placed within all the sūtras of provisional meaning, and there is no sūtra into which it cannot be placed.
Second, the simile of the ground of a coloured painting. A painter, before he paints, must have a prepared ground for the coloured painting. This ground of painting has two powers: for one, throughout all the works of coloured painting — blue, yellow, red, white — it is of one and the same savour from first to last, not changing with the colours laid upon it; for another, it is able to "set forth and reveal" that painting, causing the shapes upon it to appear and stand out vividly upon its ground. The teaching of final meaning likewise has these two uses: throughout all the sūtras of provisional meaning it is of one and the same savour; and it is able to set forth and reveal the meaning those sūtras have not made fully plain, causing their latent sense to be made manifest upon the ground of this final meaning. The one-and-same-savour is its "not-changing," the power to set-forth-and-reveal is its "bringing-forth" — and of the four similes this one most shows that the teaching of final meaning not only consorts with the other sūtras but is able to bring out the not-yet-fully-disclosed meaning of those other sūtras.
Third, the simile of clarified butter. All the ripe and choice cakes and fruits are already savoury of themselves; yet if a measure of clarified butter be cast upon them besides, they "bring forth a finer savour still," better than before. The teaching of final meaning set within the sūtras of provisional meaning is just so: it does not start a fresh pot, but causes the original sūtra-words to "bring forth a finer savour still," giving rise to a surpassing gladness.
Fourth, the simile of empty space. Empty space pervades all places, is everywhere of one and the same savour, and hinders none of the works that are done — all manner of doings proceed within space, and space never stands in anyone's way. The teaching of final meaning pervades the sūtras of provisional meaning, is of one and the same savour, and likewise hinders none of the works cultivated by śrāvakas, pratyekabuddhas, or those of the Great Vehicle. It is worth marking that the empty-space simile appears twice in this chapter: in the right exposition it is a simile for the absence of intrinsic nature as to ultimate meaning (made manifest by selflessness-of-dharmas, pervading all); in the understanding it is a simile for the final-meaning teaching's pervading the sūtras of provisional meaning (of one and the same savour, without hindrance). The senses they rest on are two, but the image borrowed is the one same empty space — the sense the simile rests on differs, the simile-body is the same. Taking the four similes together, they display one and the same meaning: this teaching of final meaning, "all dharmas are without intrinsic nature," is the root teaching that can be placed throughout all the sūtras of provisional meaning, can set forth and reveal, can bring forth a surpassing savour, and can be without any hindrance.
Section Four: The Weighing-and-Praising — the Classification of the Three Turnings
The same one Buddha, the same one mouth — why is the wheel of Dharma that He has turned divided into a first, a second, and a third time, the first two judged not yet of final meaning and the third alone granted to be truly of final meaning? In the fourth section, Born of the Ultimate Meaning relates the three turnings of the wheel of Dharma, and asks after the merit of hearing and upholding this sūtra of final meaning — this passage is the most distinct of all, the sūtra's own classification of the three turnings.
Look at how Born of the Ultimate Meaning relates these three turnings, marking that at each turning he takes the same measuring-rod to it: to what degree it is "marvellous and rare"; whether it is "surpassable and has room beyond it" or "unsurpassable and has nothing beyond it"; whether it is "not yet of final meaning" or "truly of final meaning"; whether or not it is "a ground on which disputes may come to rest."
At the very first, in one time, in the Deer Park at the Sage's Falling-Place near Vārāṇasī, the World-Honoured One, solely for those who set forth in the śrāvaka vehicle, turned the wheel of the right Dharma by way of the characteristic of the four truths. This turning, such as none in the world before had been able to turn in accord with the Dharma, cannot but be called marvellous and rare; yet take that rod to it — it is surpassable and has room beyond it, is of provisional meaning, and is a ground on which disputes may come to rest. Marvellous it is, marvellous; but the door is not yet shut: there is something higher above, and disputes still find a foothold.
In the past, in the second time, the World-Honoured One, solely for those who set forth and cultivate the Great Vehicle, in dependence on "all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa," turned the wheel of the right Dharma by way of a hidden mode of expression. This turning is more marvellous than the first; yet take that same rod to it again — it is still surpassable and has something beyond it to receive, is still of provisional meaning, and is still a ground on which disputes may come to rest. More marvellous yet, but the door is as before not shut: spoken hiddenly, it has not yet come to be made explicit; there is something higher above, and disputes are still there.
Now, in the present, in the third time, the World-Honoured One, universally for those who set forth in every vehicle, in dependence on "all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa, by the very absence of intrinsic nature," turns the wheel of the right Dharma by way of a fully explicit mode of expression. This turning is the foremost marvel, the most rare of all; take the rod to it all the way — it is unsurpassable and has nothing beyond it, is of true final meaning, and is not a ground on which disputes come to rest. At this turning, the rod has at last run to its end: there is nothing higher to be spoken, disputes have no place left to stand, and the door is here shut fast. The first time marvellous yet surpassable, the second time more marvellous yet still surpassable, the third time marvellous to the utmost and thereafter unsurpassable — this rung-by-rung climb is just the backbone of the classification of the three turnings.
This classification is the sūtra's own: in the first time the wheel is turned by way of the four truths; in the second time, in dependence on all dharmas being without intrinsic nature and so forth, it is turned in a hidden mode; in the third time, in dependence on the absence of intrinsic nature, it is turned in a fully explicit mode. The first two are judged not yet of final meaning and the third truly of final meaning. Summarizing these as the “teaching of the four truths,” the “teaching of no-characteristic,” and the “teaching of final meaning” is Wŏnch'ŭk's ancient exegetical terminology; “teaching of no-characteristic” is not the sūtra's own label in this passage. This layer separately records the sūtra's self-classification and the ancient exegetical judgment, adjudicating neither — as to the final and not-final meaning in the classification of the three turnings, ancient masters offered divergent glosses of several houses; here their evidence is recorded without pleading for or disparaging any school.
The classification being now clear, Born of the Ultimate Meaning asks after the merit of hearing and upholding this sūtra of final meaning. The World-Honoured One weighs it by the similes of the soil upon a fingernail against the soil of the great earth, and the water in the track of an ox's hoof against the water of the four great oceans: the merit gained by hearing and gaining conviction in the sūtras of provisional meaning, on to bringing forth the application by way of the practice of cultivation, beside the merit amassed by hearing and gaining conviction in this teaching of final meaning, on to bringing forth the application by way of the practice of cultivation, is not a hundredth part, on to the upaniṣad portion it is not so much as a part. The pinch of soil upon a fingernail against the great earth, the puddle in an ox's hoof-track against the four oceans — this distance is just what follows from the four similes before: the four similes had shown the teaching of final meaning surpassing, throughout, the sūtras of provisional meaning, and here it is sealed and settled by the weighing of merit.
Section Five: The Upholding — the Teaching of Ultimate-Meaning Final Meaning
The teaching being of final meaning and the merit being surpassing, by what name should this chapter's teaching be called, and how should it be upheld? In the fifth section, Born of the Ultimate Meaning asks after this teaching's name and the manner of upholding it; the World-Honoured One sets up the name, and the great assembly gains benefit.
Born of the Ultimate Meaning asks: within the Dharma-gateway of Unravelling the Profound Mystery, by what should this teaching be named, and how should it be upheld? The Buddha answers: this is called "the teaching of ultimate-meaning final meaning," and this teaching of ultimate-meaning final meaning you should uphold. The chapter's name is here drawn to a knot — the three absences of intrinsic nature, the pairing of the three natures with the three absences, the three similes and four similes, the classification of the three turnings, and the hidden intent of the One Vehicle, all set forth in the four preceding sections, come home together under the one name "the teaching of ultimate-meaning final meaning." Just as this teaching was being set forth, within the great assembly six hundred thousand beings brought forth the mind of unsurpassed perfect awakening, three hundred thousand śrāvakas gained the pure Dharma-eye, one hundred and fifty thousand śrāvakas wholly exhausted their contaminations and won liberation of mind, and seventy-five thousand bodhisattvas gained the forbearance grounded in the non-arising of dharmas — by the abundance of the assembly's gain, sealing this teaching as one of final meaning.
What the later tradition carries on
This chapter’s three absences of intrinsic nature, their relation to the three natures, the hidden-intent teaching of non-nature, the three-period classification, and the One-Vehicle intent provide important points of comparison with later Yogācāra treatises. Verses 23–24 of the Thirty Verses correspond to the chapter’s three natures and three non-natures, and Woncheuk cites them in his gloss. The Cheng Weishi Lun, scrolls 8–9, treats the three natures and three non-natures and, in scroll 9, says the teaching of non-nature is not utterly definitive 〔T31n1585 0048a06–b03〕. The explicit three-period classification belongs instead to Kuiji’s Forest of Categories of the Mahāyāna Dharma-Garden, which names the sūtra at 〔T45n1861 0248b26–27〕 and quotes this chapter's passage at 〔0248c06–21〕. The Mahāyāna-saṃgraha discusses the three natures and the hidden intent of non-nature, and its One-Vehicle passage can be compared with this chapter 〔T31n1594 0151b16–20〕. The Madhyānta-vibhāga discusses false discrimination and the three natures; in glossing this chapter's conjured-image simile, Woncheuk separately cites the Abhidharma-sūtra: "the eight similes of conjuration and the rest display the other-dependent" 〔X0263a12–13〕. These works have distinct structures, so the cross-reading keeps the three-period, One-Vehicle, and non-nature claims with their own verified sources.
考據Apparatus
本品立三無自性性配三性，密意立『一切法無自性』之說，復立三時判教與一乘密意；後論只按明列段落作主題互讀。本品圓測分為五段，勝義生菩薩一問主貫全品；攝決擇分卷七十六完整牒引本品。流支本可作異譯對校；真諦與求那二本不涵蓋本品。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T676 八品 | 第五 無自性相品（卷二末；〔T16 0693c15〕起，〔T16 0697c05–06〕「七十五千菩薩得無生法忍」訖，卷二末·品六前） |
| 圓測科文（X21n0369·主錨） | 聖教正說分 → 所觀境 → 有無性境 → 後品「明三無性境」〔X0203c09〕（所觀四品之第四；品內「於此品內有其五分」〔X0259b17–18〕） |
| 流支 T675 十一品 | 第八 聖者成就第一義菩薩問品（成就第一義＝玄奘勝義生；卷二；〔T16 0670b16〕起—〔0674a29〕卷二末訖） |
| 真諦《佛說解節經》T677 | 不涵蓋（《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本，無無自性相品） |
| 求那 T678／T679 | 不涵蓋（求那二本當解深密最後二品＝品7·品8，無本品） |
| 攝決擇分 T1579 | 卷七十六 攝決擇分中菩薩地之五：「復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言…」〔T30 0719b14–15〕下牒引本品全文（五段俱引，至〔0723b08–09〕「七十五千菩薩得無生法忍」止） |
| 遁倫 T1828 | 釋攝決擇分本品牒引段：「第四、勝義生菩薩請問三無性義，文中有四」〔T42 0774c06–07〕（判長行四分：辨三無性·領解讚嘆·辨教優劣持經功德·請立經名時眾得益） |
| 窺基 T1861 | 大乘法苑義林章標源〔T45 0248b26–27〕並引本品三時判教全段〔T45 0248c06–21〕·三無性〔T45 0248b25–c03〕·一乘密意〔T45 0249b14–16·0266b03–05〕 |
圓測判全經正說分「七品攝為三段」，無自性相品繫於首段「所觀境」之第四（有無性境之「後品明三無性境」）：
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」〔X21n0369 X0203b19–23〕
〔題名異文：此科判行作「如來成所住事品」；T676 與本疏品題作「如來成所作事品」，兩形並錄。〕
「就所觀境復分為二：初有二品明真俗境〔勝義諦相品明其真諦、心意識相品明世俗諦〕，後二品明有無性境〔謂初品明三性境，後品明三無性境〕。」〔X21n0369 X0203c06–09〕
圓測就本品「於此品內有其五分」之科文（頂層綱目·五段所本）：
「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。」〔X21n0369 X0259b16–20〕
圓測解品名（三無自性配三性·即用三性以為體相）：
「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。」〔X21n0369 X0259b08–13〕
遁倫於瑜伽論記，據攝決擇分本品牒引段判長行四分，與圓測五分同骨（圓測子②正說分一段，遁倫更開為長行五小段）：
「大段第四勝義生菩薩請問三無性義，文中有四：初問答辨三無性之義；第二領解讚嘆；第三辨教優劣持經功德；第四請立經名時眾得益。」〔T42n1828 0774c06–09〕
「答中，先長行；後重頌。長行次有五段：一、解諸法皆無自性無生滅等；二、解建立三種無性因緣；三、解觀機說三無性；四、就祕密說一乘意；五、明四種有情於佛密說有了不了。」〔T42n1828 0774c15–18〕
遁倫於七義總科中標本品為第四（攝決擇分引深密七菩薩問之第四）：
「自下第二引深密經以辨七義，即為七段。…第四、勝義生菩薩請問三無性義…」〔T42n1828 0771b01–05〕
二、異譯·論中明引／同譯者平行對勘
本品要句之漢譯校本：玄奘 T676（底本）· 流支 T675（全本主對校·第八聖者成就第一義菩薩問品）· 攝決擇分 T1579 卷七十六（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯·五段俱引全文）。真諦《佛說解節經》T677 完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本，不涵蓋本品，從闕；求那 T678／T679 二本當解深密最後二品（品7·品8），不涵蓋本品，從闕。
〔本品無古德專譯異譯（不同品7 之有求那 T678 專譯）；異譯倚流支 T675 為主對校，論中明引／同譯者平行倚攝決擇分卷七十六全品牒引為主要材料。真諦·求那俱不及本品，從闕。〕
〔子①〕句一 請問·密意句（一切法無自性無生無滅本來寂靜自性涅槃）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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 | T16n0676 0693c27–0694a01 |
| 流支 T675 | 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 | T16n0675 0670b25–27 |
| 攝決擇分 T1579 | 復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言：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。…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？ | T30n1579 0719b14–17·0719b26–29 |
異文所繫：（甲）「無自性」玄奘／攝決擇分，流支作「無體（相）」（無自性／無體相異譯，流支全品作『無體相／無自體相』）。（乙）「無生、無滅、本來寂靜、自性涅槃」玄奘／攝決擇分，流支作「本來不生、本來不滅、本來寂靜、本來自性涅槃」（流支句句冠「本來」）。（丙）問主，玄奘／攝決擇分作「勝義生」，流支作「成就第一義」（異譯）。真諦／求那從闕。本組只見義譯，古德音寫無徵，不據現代還原補梵。
〔子②〕句二 三無自性性定義（相·生·勝義 配三性）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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。…云何諸法相無自性性？謂諸法遍計所執相。…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。云何諸法生無自性性？謂諸法依他起相。…此由依他緣力故有，非自然有，是故說名生無自性性。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。…復有諸法圓成實相，亦名勝義無自性性。…一切諸法法無我性名為勝義 | T16n0676 0694a13–a28 |
| 流支 T675 | 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。…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？…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！於諸法中清淨觀相，我說彼是第一義相 | T16n0675 0670c07–c20 |
| 攝決擇分 T1579 | 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。謂相無自性性、生無自性性、勝義無自性性。…云何諸法相無自性性？所謂諸法遍計所執相。…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。云何諸法生無自性性？所謂諸法依他起相。…此由依他緣力故有，非自然有，是故說名生無自性性。云何諸法勝義無自性性？所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 | T30n1579 0719c12–c22 |
異文所繫：（甲）三無性名，玄奘／攝決擇分作『相·生·勝義 無自性性』，流支作「（諸法）無自體相·無生體相·第一義諦無自體相」（相無性／無自體相·生無性／無生體相·勝義無性／第一義無體相·異譯）。（乙）「遍計所執相·依他起相·圓成實相」玄奘／攝決擇分（配三性明），流支作「諸分別相」（遍計所執／分別相，異譯；流支於依他作「依他力因緣」、於圓成作「清淨觀相」，三性配屬同骨而譯語異）。（丙）「勝義無自性性」玄奘／攝決擇分具二門（依依他起·依圓成實），流支以「第一義無體相」一名收（「以彼依於因緣生故、以依第一義無體相故」）。攝決擇分牒引與玄奘本文句密切相應，間有虛詞、標點與用字小異（同譯者論中明引本經）。
〔子②〕句三 一乘密意（一妙清淨道·非無種種有情性）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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 | T16n0676 0695a17–22 |
| 流支 T675 | 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 | T16n0675 0671c16–19 |
| 攝決擇分 T1579 | 一切聲聞、獨覺、菩薩，皆共此一妙清淨道…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 | T30n1579 0720c18–c22 |
異文所繫：（甲）「一妙清淨道」玄奘，流支作「一清淨道」（脫「妙」）。（乙）「密意說言唯有一乘」玄奘，流支作「我意依此故說一乘」（密意／我意依此·異譯）。（丙）「非於一切有情界中，無有種種有情種性」玄奘明立『一乘是密意·有情性非無差別』，流支此句略，於下別明（流支一乘句較簡）。真諦／求那從闕。〔攝決擇分一乘句在牒引段內，與玄奘本同文，出處 0720c18–c22。〕
〔子④〕句四 三時判教（初時四諦·第二時依無自性以隱密相·第三時顯了·了義／不了義）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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。…而於彼時所轉法輪，有上、有容，是未了義，是諸諍論安足處所。…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。…亦是有上、有所容受，猶未了義，是諸諍論安足處所。…於今第三時中，普為發趣一切乘者，依一切法皆無自性…無自性性，以顯了相轉正法輪。…無上無容，是真了義，非諸諍論安足處所 | T16n0676 初時 0697a23–28·第二時 0697a28–0697b04·第三時 0697b04–09 |
| 流支 T675 | 〔初轉〕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…〔第二轉〕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…〔第三轉〕此是第三轉法輪…更無有上、更無有勝了義修多羅無諍論處 | T16n0675 初轉 0673c17–21·第二轉 0673c21–25·第三轉 0673c25–0674a01 |
| 攝決擇分 T1579 | 初於一時，在婆羅痆斯仙人墮處施鹿林中，唯為發趣聲聞乘者，以四諦相轉正法輪…有上、有容，是未了義，是諸諍論安足處所。世尊在昔第二時中…以隱密相轉正法輪…猶未了義，是諸諍論安足處所。世尊於今第三時中…無自性性，以顯了相轉正法輪…無上、無容，是真了義，非諸諍論安足處所 | T30n1579 0722c26–0723a12 |
異文所繫：（甲）三時名，玄奘／攝決擇分作『初於一時·第二時·第三時』，流支作『初轉（一轉）·第二轉·第三轉法輪』（時／轉·異譯）。（乙）『了義／未了義』玄奘／攝決擇分（初二時『是未了義／猶未了義』·第三時「是真了義」），流支作『了義修多羅／不了義修多羅』（流支第二轉「分別彼諸不了義修多羅」·第三轉「了義修多羅無諍論處」）。（丙）「婆羅痆斯仙人墮處施鹿林中」玄奘／攝決擇分，流支作「波羅㮈城仙人集處、諸禽獸遊處」（地名·譯語異）。（丁）攝決擇分三時段與玄奘本文句密切相應，間有虛詞、標點與用字小異（同譯者論中明引本經）；窺基義林章引此段（地名作「婆羅泥斯」·見目四）。真諦／求那從闕。
〔子③〕句五 四譬（毘濕縛藥·彩畫地·熟酥·虛空）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 譬如毘濕縛藥，一切散藥、仙藥方中，皆應安處。…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。…譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。…譬如虛空遍一切處，皆同一味，不障一切所作事業 | T16n0676 毘濕縛藥 0696c28–0697a03·彩畫地 0697a03–08·熟酥 0697a08–12·虛空 0697a12–17 |
| 流支 T675 | 譬如毘舒婆藥草著諸藥中、一切食中。…譬如畫地，種種一相，所謂青、黃、赤、白，能了別彼種種畫相。…譬如一切諸飲食中，若置熟酥生增上味。…譬如虛空，一切處等於諸一切種種作業無有障礙，皆悉能成 | T16n0675 毘舒婆藥草 0673b21–25·畫地 0673b25–0673c01·熟酥 0673c01–05·虛空 0673c05–10 |
| 攝決擇分 T1579 | 譬如毘濕縛藥，一切散藥、仙藥方中…如彩畫地…譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。…譬如虛空遍一切處皆同一味，不障一切所作事業。…所謂世間毘濕縛藥、雜彩畫地、熟酥、虛空 | T30n1579 0722c03·0722c07·0722c12–13·0722c16–17·0722c23–24 |
異文所繫：（甲）第一譬，玄奘／攝決擇分作「毘濕縛藥」（viśva 音寫），流支作「毘舒婆藥草」（毘濕縛／毘舒婆·同音異寫）；玄奘「散藥、仙藥方中」，流支「著諸藥中、一切食中」。（乙）第二譬，玄奘／攝決擇分作「彩畫地」，流支作「畫地」（脫「彩」）。（丙）四譬之喻所顯（了義言教遍置不了義經·同一味·生勝味·無障）三家同骨。攝決擇分四譬段與玄奘本同文，佛印可重述四喻作「毘濕縛藥、雜彩畫地、熟酥、虛空」〔0722c23–24〕。真諦／求那從闕。
〔子⑤〕句六 奉持·經名
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 於是解深密法門中，當何名此教？我當云何奉持？…此名勝義了義之教；於此勝義了義之教，汝當奉持。…七十五千菩薩得無生法忍 | T16n0676 0697b27–0697c06 |
| 流支 T675 | 此深密解脫修多羅中，此法門名為何等？云何奉持？…此法門名『說第一義了義修多羅』，汝應如是受持。…七萬五千菩薩得無生法忍 | T16n0675 0674a22–28 |
| 攝決擇分 T1579 | 於是解深密法門中，當何名此教？我當云何奉持？…此名勝義了義之教，於此勝義了義之教，汝當奉持。…七十五千菩薩得無生法忍 | T30n1579 0723b01–b09 |
異文所繫：（甲）經名，玄奘／攝決擇分作「勝義了義之教」，流支作「說第一義了義修多羅」（勝義／第一義·之教／修多羅·異譯）。（乙）得益菩薩數，玄奘／攝決擇分作「七十五千」，流支作「七萬五千」（同數異記）。攝決擇分牒引至「七十五千菩薩得無生法忍」〔0723b08–09〕止，正是本品（與玄奘本同文）之結。真諦／求那從闕。
攝決擇分卷七十六對本品為全品完整牒引（〔T30n1579 0719b14–15〕「復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言…」起，〔0723b08–09〕「七十五千菩薩得無生法忍」訖），《瑜伽師地論》署彌勒菩薩說、玄奘譯，於論中明引本經，五段（菩薩請問·如來正說含三無性三性配三喻觀機一乘了不了重頌·領解四譬·校量三時判教持經功德·依教奉持經名得益）俱在，文句與玄奘本密切相應，問答框句間有小異。三無自性性定義句〔0719c12〕·三喻空華幻像虛空〔0720a01〕·四譬〔0722c03·0722c07·0722c12–13·0722c16–17·0722c23–24〕·三時判教〔0722c26–0723a12〕·奉持經名〔0723b03〕皆在牒引內。〔0723b10 起卷七十六閉卷；下牒慈氏奢摩他段（＝品6）已在卷七十七，不屬本品。〕
三、唯識義之經據（眼）
本品明說三無自性性配三性、密意說一切法無自性、三時判教與一乘密意；後論只按下列明確段落互讀。圓測判本品繫「所觀境」之「三無性境」〔X0203c08–09〕，並引《三十頌》第二十三至二十四頌會通三性與三無性〔X0262c17–X0263a01〕。
（一）三無自性性（相·生·勝義）配三性·密意說一切法無自性〔子②〕——逐繫本經出處：
- 三無性密意總句〔T16n0676 0694a13–15（前半訖）〕「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」：依三無性密意立『一切法無自性』之說。
- 相無自性性＝遍計所執相〔T16n0676 0694a15–18〕「謂諸法遍計所執相…此由假名安立為相，非由自相安立為相」：遍計所執唯假名安立，無自相，故相無自性。
- 生無自性性＝依他起相〔T16n0676 0694a18–20〕「謂諸法依他起相…此由依他緣力故有，非自然有」：依他起依緣力生，非自然生，故生無自性。
- 勝義無自性性＝依他起（一分）＋圓成實（一分·法無我所顯）〔T16n0676 0694a20–b01〕「即緣生法，亦名勝義無自性性…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…一切諸法法無我性名為勝義」：依他起非清淨所緣（一分勝義無性）、圓成實法無我性所顯（一分勝義無性），故勝義無自性二門。
- → 攝大乘論〈所知相分〉三性與由三性決了密意語〔T31n1594 0137c28–0141a16；未立相／生／勝義三無性名〕· 成唯識論卷九 三無性（明見「故佛密意說，一切法無性」；圓測於本品引成唯識卷九定三無性〔X0262c08–20〕）· 三十頌 第二十三至二十四頌「即依此三性，立彼三無性…故佛密意說，一切法無性」· 辯中邊論〈辯相品〉三性〔只作三性主題互讀，未立本品三無性名〕。
（二）密意說一切法無生無滅本來寂靜自性涅槃（依相無自性·依法無我所顯勝義無自性二門）〔子②〕——逐繫本經出處：
- 依相無自性性密意說無生無滅本來寂靜自性涅槃〔T16n0676 0694b07–14〕「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。』…若法自相都無所有，則無有生…則自性涅槃」。
- 依法無我所顯勝義無自性性密意說〔T16n0676 0694b15–24〕「我亦依法無我性所顯勝義無自性性，密意說言…諸法法性、安住、無為。一切雜染不相應故…本來寂靜、自性涅槃」。
- 立三無性之因緣（增益遍計於依他圓成）〔T16n0676 0694b25–0694c01〕「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」。
- → 成唯識論卷八–九 三性三無性 · 三十頌 第二十一至二十四頌三性三無性。
（三）三時判教（三轉法輪·了義／不了義）〔子④〕——逐繫本經出處：
- 初時·第二時·第三時〔T16n0676 初時 0697a23–28·第二時 0697a28–0697b04·第三時 0697b04–09〕「初於一時在婆羅痆斯仙人墮處…以四諦相轉正法輪…是未了義」「第二時中…依一切法皆無自性…以隱密相轉正法輪…猶未了義」「第三時中…無自性性，以顯了相轉正法輪…是真了義」：三轉法輪之經文自判（初時四諦·第二時依無自性以隱密相·第三時依無自性性以顯了相），初二時不了義、第三時了義；『第二時無相教』是圓測判語〔X0260b23–c03〕。
- → 窺基《大乘法苑義林章》 三時判教（標本經名〔T45n1861 0248b26–27〕並引本品三時段〔0248c06–21〕）· 成唯識論卷九 三性三無性及「說無性」非極了義〔T31n1585 0048a06–b03〕。〔三時判教之了義／不了義為本經自判，唯錄經文典據原文，不評其是非（〈轉法輪·了不了〉古德自有諸家異釋，見目四，只記不判）。〕
（四）一乘密意〔子②〕——〔T16n0676 0695a17–22〕「一切聲聞、獨覺、菩薩，皆共此一妙清淨道…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」：三乘同一妙清淨道，故密意說一乘，而有情性非無種種差別（一乘是密意，非無種性差別）。圓測：「方便說三，就實為一…解深密是最了義」、「深密意說唯有一乘，而不同下第四卷中約理無別故說一乘」〔X0268a24–b12·c08–12〕。→ 攝大乘論 一乘義〔T31n1594 0151b16–20〕 · 窺基《大乘法苑義林章》〈諸乘義林第四〉「攝二乘入大…隨他意語…亦是方便說有一乘」〔T45n1861 0266b03–05〕。
四、諸家異釋（古德·標宗）
藏經內現存古德源涉本品者：圓測《解深密經疏》（主·現存專疏主錨，疏本品五分·三無性配三性·三喻·三時判教·一乘完備）· 遁倫《瑜伽論記》（釋攝決擇分本品牒引段，存景·泰·備三家讀，判四分五段）· 窺基《大乘法苑義林章》（引本品三時判教全段·三無性·一乘密意）。
圓測《解深密經疏》X21n0369（主）
判本品五分（目①科文即出此）：
「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。」〔X21n0369 X0259b16–20〕
釋相無自性性（＝遍計所執）：
「釋曰：此即第二依問正答，謂三性中遍計所執以為自性。…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。」〔X21n0369 X0261b21–22·c02–05〕
釋生無自性性（＝依他起）：
「釋曰：此即第二依問正答，謂三性中依他起性以為自性。…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。」〔X21n0369 X0261c16–17·c21–23〕
釋勝義無自性性（依他＋圓成二門·一分）：
「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。…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。」〔X21n0369 X0262a08–10·a14–18〕
圓測引三十頌定「三性立三無性」為正（三無性之頌文對照）：
「以此為正。…即依此三性，立彼三無性，故佛密意說，一切法無性。」〔X21n0369 X0262c17–X0263a01〕
釋三喻（空華＝相無性·幻像＝生無性·虛空＝勝義無性）（目⑥喻釋即出此）：
「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。」〔X21n0369 X0263a05–08〕
「第二、釋生無性及一分勝義無性。…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。」〔X21n0369 X0263a12–15〕
「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。」〔X21n0369 X0263a21–24〕
釋三時判教（依下經三時法輪·此經第三時了義教）：
「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。」〔X21n0369 X0260b23–c03〕
釋一乘密意（方便說三·就實為一·約道一果一非理一）：
「此下第四約三無性辨一乘義。…約三種姓，如來方便說為一乘，就實正理具有三乘…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。」〔X21n0369 X0268a24–b12〕
「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。」〔X21n0369 X0268c08–12〕
遁倫《瑜伽論記》T42n1828（釋攝決擇分本品牒引段·存景泰備三家）
遁倫釋攝決擇分卷七十六勝義生牒引段，判長行四分·問答五段（目①科文即出此），並引景·泰·備三家：
「大段第四勝義生菩薩請問三無性義，文中有四：初問答辨三無性之義；第二領解讚嘆；第三辨教優劣持經功德；第四請立經名時眾得益。」〔T42n1828 0774c06–09〕
釋三無性（牒引段·泰師）：
「言我依三種無自性性，密意說言一切諸法皆無自性者，總申說意。…遍計所執，相無性性，依他具二可解，謂生無自性，勝義無自性。泰云：以依他性無真如勝義性故，故名勝義無自性。」〔T42n1828 0774c19–25〕
釋三無性（攝決擇分五事段·景師）：
「景云：一、相無自性性，謂一切世俗言說自性者，即遍計所執隨言說法，本來無相；二、生無自性性，謂一切行，眾緣所生，緣力故有，非自然有者，即依他性藉眾緣生，無自然生名生無性；三、勝義無性，謂真實義相所遠離法…故說依他名為勝義無自性性。」〔T42n1828 0755c06–15〕
釋三時判教（辨教優劣·景師·泰師）：
「第三辨教優劣持經功德中，先定三時教體優劣；後明持經福利。前中，景云：初於一時在婆羅痆斯仙人墮處等者〔…〕為趣二乘偏說四諦安立諦有〔…〕名不了義。第二時中，為初發趣大乘諸菩薩眾破其有執，說大般若諸法空〔…〕名未了義。於今第三時中，為久學菩薩說解深密經，具辨遍計所執無，餘二性有〔…〕故言普為發趣一切乘者說真了義。」〔T42n1828 0777a05–22〕
「泰云：初轉聲聞四諦法輪，第二時為發趣唯一性空大乘者說諸法無自性性…名隱密相轉…於今第三時為發趣一切大乘者，以普明了說三性三無性轉正法輪，更無有上。」〔T42n1828 0777a23–b03〕
釋一乘密意（祕密說一乘·景備二家）：
「四就祕密說一乘意，先說一乘意；後辨根性差別非無。前中，景、備等云：此明三乘人同依無性之道證得涅槃…故云一切聲聞獨覺菩薩皆共此一妙清淨道更無第二我，依此故密意說言唯有一乘。」〔T42n1828 0775c10–20〕
窺基《大乘法苑義林章》T45n1861（引本品三時判教·三無性·一乘密意）
窺基於〈總料簡章〉第二「時利差別」〔T45n1861 0247a15 起〕引本品三時判教全段；其中標源「如解深密經第一卷瑜伽決擇第七十六」見〔T45n1861 0248b26–27〕：
「勝義生菩薩復白佛言。世尊初於一時。在婆羅泥斯仙人墮處施鹿林中。唯為發趣聲聞乘者。以四諦相轉正法輪。…有上有容是未了義。是諸諍論安足處所。世尊在昔第二時中。…以隱密相轉正法輪。…猶未了義。是諸諍論安足處所。世尊於今第三時中。…無自性性。以顯了相轉正法輪。…無上無容是真了義。非諸諍論安足處所。」〔T45n1861 0248c06–21〕
窺基述三無性（述今文·標源攝決擇分第七十六）：
「述今文者。如解深密經第一卷瑜伽決擇第七十六。世尊廣為勝義生菩薩。依遍計所執體相無故。說相無自性性。依依他起上無遍計所執自然生故。說生無自性性。及即依此說無遍計所執一分勝義無自性性。依圓成實上無遍計所執故。又說一分勝義無自性性。」〔T45n1861 0248b25–c03〕
窺基略示三時配教（四阿笈摩·般若·深密唯識）：
「略示教者。四阿笈摩等是初時教。諸說空經是第二時教。…花嚴．深密．唯識教等第三時也。以顯了言說三無性非空非有中道教故。」〔T45n1861 0249a10–14〕
窺基於〈諸乘義林第四〉〔T45n1861 0264b02 起〕釋一乘密意（攝二乘入大·隨他意語·方便）：
「此意即顯攝二乘入大。說一乘者。隨他意語。彼宜聞故亦是方便說有一乘。非為真實。」〔T45n1861 0266b03–05〕
窺基並以金光明經（轉·照·持）·涅槃經三時與本品三時義同〔T45n1861 0249a05–09〕；地名引作「婆羅泥斯」（與玄奘「婆羅痆斯」·遁倫「婆羅痆斯」之古德傳寫異）。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音義所徵 | 唯識精確義 |
|---|---|---|---|
| 三無自性性 ／ 三種無體相（流支） | — | 〔本經 T16n0676 0694a13〕；圓測「無自性言，顯三無性」〔X0259b10–11〕；古德音寫無徵，從闕 | 依三性立三無性：相無自性（遍計所執）·生無自性（依他起）·勝義無自性（依他一分＋圓成實一分） |
| 相無自性 ／ 無自體相（流支） | — | 〔本經 0694a15〕；圓測「此釋相言，謂依名言所立相故」〔X0261c02–03〕；古德音寫無徵，從闕 | 遍計所執相唯假名安立，非由自相安立，故無自性 |
| 生無自性 ／ 無生體相（流支） | — | 〔本經 0694a18〕；圓測「此釋生言…由依他緣力故有，故說為生」〔X0261c22〕；古德音寫無徵，從闕 | 依他起依緣力故有，非自然有，故無自性 |
| 勝義無自性 ／ 第一義諦無自體相（流支） | — | 〔本經 0694a20〕；圓測「依他起上無圓成實，故緣生法…亦名勝義無自性性」〔X0262a14–18〕；古德音寫無徵，從闕 | 二門：依他起非清淨所緣（一分）·圓成實法無我性所顯（一分） |
| 密意 | — | 〔本經 T16n0676 0694a13–15（前半訖）·0695a17–22〕「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」「我依此故密意說言唯有一乘」；古德音寫無徵，從闕 | 佛依三無性之隱密意趣，立『一切法無自性』之說，並說「唯有一乘」（前者為編輯性簡稱，完整原句見左；非如言而取） |
| 了義 ／ 不了義（未了義） | — | 〔本經 T16n0676 0697a27·0697b03–04·0697b08〕；流支作『了義修多羅／不了義修多羅』〔T16n0675 0673c23·c25〕；古德音寫無徵，從闕 | 第三時顯了相轉法輪＝真了義；初二時（四諦·依無自性以隱密相轉）＝未了義（本經自判，記而不判） |
| 轉法輪 | — | 〔本經 T16n0676 0697a23–0697b09〕「以四諦相轉正法輪」「依一切法皆無自性…以隱密相轉正法輪」「無自性性，以顯了相轉正法輪」；古德音寫無徵，從闕 | 本經自判：初時四諦·第二時依無自性以隱密相·第三時依無自性性以顯了相；圓測另稱第二時「無相教」〔X0260b23–c03〕 |
| 毘濕縛藥 ／ 毘舒婆藥草（流支） | viśva（藥名） | 〔本經 T16n0676 0696c29〕；流支「毘舒婆藥草」〔T16n0675 0673b22〕（毘濕縛／毘舒婆同音異寫）；玄奘音寫 | 四譬之首：一切散藥仙藥方中皆應安處，喻了義言教遍置一切不了義經 |
| 自性涅槃 | — | 〔本經 T16n0676 0694b08–24〕「本來寂靜、自性涅槃」；古德音寫無徵，從闕 | 諸法本性即寂滅；依相無自性·法無我所顯勝義無自性密意說一切法本來寂靜自性涅槃 |
| 阿耨多羅三藐三菩提 | anuttarā-samyak-saṃbodhi | 〔本經 T16n0676 0695a24〕；玄奘音寫 | 無上正等菩提；一向趣寂聲聞終不能證（一乘密意段） |
六、譬喻·修辭
本品譬喻特豐，分二組：子② 之三喻（配三無性·圓測逐喻配屬）·子③ 之四譬（配了義言教遍置不了義經·經自舉佛印可）。
（一）〔子②〕三喻（配三無性）——〔T16n0676 0694b01–06〕「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」：
- 空花喻 → 相無自性性：喻體＝空中似華相現（據實空中本無華）·喻依＝遍計所執相（情有理無）·所顯＝相無自性（假名安立非自相）。圓測「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」〔X0263a05–08〕。
- 幻像喻 → 生無自性性（＋一分勝義無自性性）：喻體＝幻像（非有似有·無實）·喻依＝依他起相·所顯＝生無自性（緣力故有非自然）兼一分勝義無自性。圓測「皆用依他以為自性，故如幻像」〔X0263a14–15〕。
- 虛空喻 → 一分勝義無自性性：喻體＝虛空（眾色無性所顯·遍一切處）·喻依＝圓成實（法無我所顯）·所顯＝勝義無自性（法無我性所顯·遍一切）。圓測「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」〔X0263a21–24〕。
（二）〔子③〕四譬（配了義言教遍置不了義經）——勝義生領解後自舉四譬，佛印可（〔T16n0676 0697a18–22〕「復於此義善作譬喻，所謂世間毘濕縛藥，雜彩畫地，熟酥，虛空…汝應受持」）：
- 毘濕縛藥喻——〔T16n0676 0696c28–0697a03〕「譬如毘濕縛藥，一切散藥、仙藥方中，皆應安處」：喻體＝毘濕縛藥（遍入諸藥方）·喻依＝無自性性了義言教·所顯＝了義言教遍於一切不了義經皆應安處。
- 彩畫地喻——〔T16n0676 0697a03–08〕「如彩畫地，遍於一切彩畫事業皆同一味…復能顯發彩畫事業」：喻體＝彩畫地（同一味·顯發畫業）·喻依＝了義言教·所顯＝遍於不了義經皆同一味·復能顯發彼經所不了義。
- 熟酥喻——〔T16n0676 0697a08–12〕「譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味」：喻體＝熟酥（投餅果生勝味）·喻依＝了義言教·所顯＝置於不了義經生勝歡喜。
- 虛空喻——〔T16n0676 0697a12–17〕「譬如虛空遍一切處，皆同一味，不障一切所作事業」：喻體＝虛空（遍一切·同一味·無障）·喻依＝了義言教·所顯＝遍於不了義經皆同一味·不障聲聞獨覺大乘所修事業。
三喻（子②）配三無性逐一對位（圓測逐喻配屬）；四譬（子③）配了義教遍置不了義經（經自舉·佛印可）。虛空喻兩用：子②喻勝義無自性（法無我所顯·遍一切）·子③喻了義教遍不了義經（同一味·無障），喻依異而喻體同。流支三喻四譬皆有對勘（毘舒婆藥草·畫地·熟酥·虛空），真諦／求那從闕。
七、互讀
以下只列與本品三無自性性、三時判教及一乘密意有明確段落或可核主題關係者：
- 三十頌 第二十三至二十四頌：「即依此三性，立彼三無性，故佛密意說，一切法無性。初即相無性，次無自然性，後由遠離前，所執我法性」——與本品三無性配三性·密意說一切法無性有明文對應（圓測釋本品即引此頌定三性立三無性為正〔X0262c17–X0263a01〕）。
- 成唯識論卷八–九 三性三無性：相·生·勝義三無性·「故佛密意說，一切法皆無自性，非性全無」——可與本品三無性二門·密意說無自性作明文互讀（窺基引成唯識卷九釋三無性教非了義〔T45n1861 0246c14–17〕）。
- 窺基《大乘法苑義林章》〈總料簡章〉「時利差別」·〈諸乘義林第四〉：前者標本經名〔T45n1861 0248b26–27〕並引本品三時段〔0248c06–21〕；後者另有一乘方便說明文〔0266b03–05〕，可與本品一乘密意互讀。
- 攝大乘論〈所知相分〉：辨依他起、遍計所執、圓成實三性及由三性決了有無性等密意語〔T31n1594 0137c28–0141a16〕；可與本品作主題互讀，但未立相／生／勝義三無性名，〈彼入因果分〉亦不作三無性來源。
- 辯中邊論〈辯相品〉三性：虛妄分別與三性之主題互讀；該品未立本品三無性名。圓測釋幻像喻另引「如阿毗達摩經說：幻等八喻顯依他起」〔X0263a12–13〕。
互讀為主題指引；只有條目明列之藏經號與行號才作來源主張。
八、校本定位
- 玄奘 T676（底本）：無自性相品〔T16n0676 0693c15〕起—〔0697c05–06〕「七十五千菩薩得無生法忍」訖（卷二末）。子① 菩薩請問分 0693c16–0694a12（密意句 0693c28–0694a01）· 子② 如來正說分 0694a13–0696b11（三無性定義 0694a13–b06·三喻 0694b01–06·依相無性說無生滅 0694b07–14·依法無我所顯勝義無性說 0694b15–24·立三無性因緣 0694b25–0694c13·觀機說三無性 0694c14–0695a13·一乘密意 0695a13–b08·四種有情了不了 0695b09–0696a29·重頌 0696b01–11）· 子③ 領解受持分 0696b12–0697a22（領解 0696b12–0696c28·四譬 毘濕縛藥 0696c28–0697a03·彩畫地 0697a03–08·熟酥 0697a08–12·虛空 0697a12–17·佛歎勝 0697a18–22）· 子④ 校量歎勝分 0697a23–0697b26（初時 0697a23–28·第二時 0697a28–0697b04·第三時 0697b04–09·持經功德問 0697b09–14·功德校量 0697b15–26）· 子⑤ 依教奉持分 0697b27–0697c06（請名 0697b27–29·名「勝義了義之教」0697b29–0697c01·大會得益 0697c01–06·七十五千菩薩得無生法忍 0697c05–06）。
- 流支 T675（全本主對校·第八聖者成就第一義菩薩問品）：成就第一義菩薩問品第八〔T16n0675 0670b16〕起（卷二）—〔0674a29〕卷二末訖。請問密意句 0670b25–27·三無體相定義 0670c07–c23·一乘 0671c16–19·統括不了義句 0672a06–08·結偈（三無性＋一乘）0673a01–10·四譬（毘舒婆藥草 0673b21·畫地 0673b25·熟酥 0673c01·虛空 0673c05）·佛印可四喻 0673c13–15·三時判教（初轉 0673c17·第二轉 0673c21·第三轉 0673c25–0674a01）·奉持「說第一義了義修多羅」0674a22–25·得益 0674a25–28。
- 攝決擇分 T1579（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯·五段俱引全文）：卷七十六 攝決擇分中菩薩地之五（卷七十六開 0718a02）。「復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言…」〔T30n1579 0719b14–15〕起—「七十五千菩薩得無生法忍」〔0723b08–09〕訖（卷七十六閉卷 0723b10）。三無性定義 0719c12–0720a01·三喻（空華幻像虛空）0720a01–05·一乘 0720c18–c22·四譬（毘濕縛藥 0722c03·彩畫地 0722c07·熟酥 0722c12–13·虛空 0722c16–17·佛印可重述 0722c23–24）·三時判教（初時 0722c26·第二時 0723a02·第三時 0723a07–12）·奉持「此名勝義了義之教」0723b03·得益 0723b04–09。〔0723b10 起卷七十六閉卷；下牒慈氏奢摩他段（＝品6）已在卷七十七，不屬本品。〕
- 圓測 X0369（主·專疏）：無自性相品釋（品題「解深密經無自性相品第五」X0259b07·卷四「經本第二」內，續卷五）。解品名（三無性配三性）X0259b08–13 · 五分科文 X0259b16–20 · 大科（七品三段·所觀境）X0203b19–c09 · 釋相無性 X0261b21–22·c02–05 · 釋生無性 X0261c16–17·c21–23 · 釋勝義無性 X0262a08–18 · 三性立三無性（引三十頌）X0262c17–X0263a01 · 三喻（空華 X0263a05–08·幻像 X0263a12–15·虛空 X0263a21–24）· 三時判教 X0260b23–c03 · 一乘密意 X0268a24–b12·c08–12。
- 遁倫 T1828：釋攝決擇分本品牒引段（瑜伽論記卷十九之餘／卷二十區）。七義總科（本品第四）0771b01–05 · 勝義生四分科 0774c06–09 · 問答五段科 0774c15–18 · 三無性（牒引段·泰）0774c19–25 ·（五事段·景）0755c06–15 · 三時判教（景）0777a05–22·（泰）0777a23–b03 · 一乘密意（景備）0775c10–20。
- 窺基 T1861：〈總料簡章〉「時利差別」標本經名 0248b26–27 並引本品三時判教全段 0248c06–21·述三無性（標源攝決擇分七十六）0248b25–c03·三無性教非了義（引成唯識卷九）0246c14–17·略示三時配教 0249a10–14；〈諸乘義林第四〉釋一乘密意 0266b03–05。地名引作「婆羅泥斯」（與玄奘「婆羅痆斯」傳寫異）。
- 真諦《佛說解節經》T677：不涵蓋本品，從闕（《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本）。
- 求那 T678／T679：不涵蓋本品，從闕（求那二本當解深密最後二品＝品7·品8）。
This chapter establishes the three absences of intrinsic nature in relation to the three natures, the hidden-intent statement that all dharmas lack intrinsic nature, the three-period classification, and the One-Vehicle intent. Later works are compared only through passages explicitly identified below. Woncheuk divides the chapter into five segments, and Born of the Ultimate Meaning is its single questioner. Scroll 76 of the Saṃdhinirmocana-section quotes the chapter in full; Bodhiruci supplies the alternate full-text witness, while Paramārtha and Guṇabhadra do not cover it.
I. Doctrinal-structural placement (科判定位)
| Structural system | Position of this chapter |
|---|---|
| Xuanzang T676, eight-chapter scheme | Fifth, the chapter “The Absence of Intrinsic Nature” (無自性相品; end of scroll two; beginning at 〔T16 0693c15〕, ending with "seventy-five thousand bodhisattvas gain the forbearance grounded in the non-arising of dharmas" at 〔T16 0697c05–06〕, at the end of scroll two, before Chapter Six) |
| Woncheuk's structural outline (X21n0369 · primary anchor) | The Section of the Holy Teaching's Right Exposition → the object to be contemplated → the object as having or lacking nature → the latter chapter, "setting forth the object as the three non-natures" (聖教正說分 → 所觀境 → 有無性境 → 後品「明三無性境」) 〔X0203c09〕; the fourth of the four chapters of the object to be contemplated; within the chapter, "within this chapter there are its five segments" (於此品內有其五分) 〔X0259b17–18〕 |
| Bodhiruci T675, eleven-chapter scheme | Eighth, the Chapter of the Holy One Who Accomplishes the Ultimate Meaning's Questions (第八 聖者成就第一義菩薩問品; "Accomplishing the Ultimate Meaning" = Xuanzang's Born of the Ultimate Meaning; scroll two; beginning at 〔T16 0670b16〕, ending at the end of scroll two 〔0674a29〕) |
| Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 | Not covered (the Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; there is no Absence-of-Intrinsic-Nature chapter) |
| Guṇabhadra T678 / T679 | Not covered (Guṇabhadra's two texts correspond to the last two chapters of the Saṃdhinirmocana = Ch. 7 · Ch. 8; this chapter is not present) |
| Saṃdhinirmocana-section T1579 (攝決擇分) | Scroll 76, the fifth part of the Bodhisattva-stage within the Section that Settles the Meaning (卷七十六 攝決擇分中菩薩地之五): 「復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言…」〔T30 0719b14–15〕, citing the full text of this chapter below (all five sections cited, down to "seventy-five thousand bodhisattvas gain the forbearance grounded in the non-arising of dharmas" at 〔0723b08–09〕) |
| Dunlun T1828 | Glossing the cited block of this chapter within the Saṃdhinirmocana-section: 「第四、勝義生菩薩請問三無性義，文中有四」〔T42 0774c06–07〕 [Fourth, the bodhisattva Born of the Ultimate Meaning asks about the meaning of the three non-natures; within the text there are four] (dividing the prose into four: distinguishing the three non-natures · understanding and praising · distinguishing the superiority and inferiority of the teachings and the merit of upholding the sūtra · asking for the sūtra's name, the assembly gaining benefit) |
| Kuiji T1861 | The Forest of Categories of the Mahāyāna Dharma-Garden marks the source 〔T45 0248b26–27〕 and cites the whole passage of this chapter's threefold classification by time 〔T45 0248c06–21〕 · the three non-natures 〔T45 0248b25–c03〕 · the hidden intent of the One Vehicle 〔T45 0249b14–16 · 0266b03–05〕 |
Woncheuk judges the whole sūtra's Section of Right Exposition to be "seven chapters gathered into three stretches," with the chapter “The Absence of Intrinsic Nature” tied to the first stretch, "the object to be contemplated," at its fourth (the "latter chapter setting forth the object as the three non-natures" of the object as having or lacking nature):
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」〔X21n0369 X0203b19–23〕
Title variant: this outline line reads 「如來成所住事品」; T676 and the chapter heading in this commentary read 「如來成所作事品」. Both forms are recorded as transmitted.
[From here, second, the Section of the Holy Teaching's Right Exposition. Within this section there are seven chapters gathered into three stretches: first, four chapters set forth the object to be contemplated 〔the chapter “The Mark of Ultimate Truth”, the chapter “The Marks of Mind, Manas, and Consciousness”, the chapter “The Marks of All Dharmas”, the chapter “The Absence of Intrinsic Nature”〕; next, two chapters distinguish the contemplating practice 〔the chapter “The Yoga of Discernment”, the chapter “The Grounds and the Perfections”〕; last, one chapter displays the fruit attained 〔the chapter “The Tathāgata's Accomplishment of What Is to Be Done”〕.]
「就所觀境復分為二：初有二品明真俗境〔勝義諦相品明其真諦、心意識相品明世俗諦〕，後二品明有無性境〔謂初品明三性境，後品明三無性境〕。」〔X21n0369 X0203c06–09〕
[As to the object to be contemplated, it is again divided into two: the first two chapters set forth the object as true-and-conventional 〔the chapter “The Mark of Ultimate Truth” sets forth its true truth; the chapter “The Marks of Mind, Manas, and Consciousness” sets forth the conventional truth〕; the latter two chapters set forth the object as having or lacking nature 〔that is, the first chapter sets forth the object as the three natures, the latter chapter the object as the three non-natures〕.]
Woncheuk's structural outline of this chapter's "within this chapter there are its five segments" (the top-level outline · the ground of the five sections):
「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。」〔X21n0369 X0259b16–20〕
[Commentary: From here, the right explanation of the text's meaning. In explaining the object of beings' non-nature, what came before has finished explaining the object as the three natures. From here, second, explaining the three non-natures. Within this chapter there are its five segments: first, the segment of the bodhisattva's question; second, from "At that time the World-Honoured One…," the segment of the Tathāgata's right exposition; third, from "At that time Born of the Ultimate Meaning…," the segment of understanding and upholding; fourth, from "At that time the bodhisattva Born of the Ultimate Meaning…," the segment of weighing-and-praising; fifth, from "At that time Born of the Ultimate Meaning…," the segment of upholding-in-accordance-with-the-teaching.]
Woncheuk explains the chapter's name (the three non-natures matched to the three natures · taking the three natures as their very essence-and-character):
「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。」〔X21n0369 X0259b08–13〕
[As for the title “The Absence of Intrinsic Nature”: the absence of intrinsic nature is, in brief, of three kinds — first, the absence of intrinsic nature as to mark; second, the absence of intrinsic nature as to arising; third, the absence of intrinsic nature as to ultimate meaning. The words "absence of intrinsic nature" display the three non-natures, hence "absence of intrinsic nature." "Character" means essence-and-character, or it may mean form-and-appearance. These three non-natures, in their order, take the three natures as their very essence-and-character. This chapter sets forth at length the essence-character and form-appearance of the three kinds of absence of intrinsic nature, hence the title “The Absence of Intrinsic Nature.”]
In the Notes on the Yogācārabhūmi, Dunlun, on the basis of the cited block of this chapter within the Saṃdhinirmocana-section, divides the prose into four — of the same bone-structure as Woncheuk's five (Woncheuk's Sub ② right exposition is one stretch; Dunlun further opens the prose into five small passages):
「大段第四勝義生菩薩請問三無性義，文中有四：初問答辨三無性之義；第二領解讚嘆；第三辨教優劣持經功德；第四請立經名時眾得益。」〔T42n1828 0774c06–09〕
[Major stretch four: the bodhisattva Born of the Ultimate Meaning asks about the meaning of the three non-natures; within the text there are four: first, the question-and-answer distinguishing the meaning of the three non-natures; second, understanding and praising; third, distinguishing the superiority and inferiority of the teachings and the merit of upholding the sūtra; fourth, asking to establish the sūtra's name, the assembly of that time gaining benefit.]
「答中，先長行；後重頌。長行次有五段：一、解諸法皆無自性無生滅等；二、解建立三種無性因緣；三、解觀機說三無性；四、就祕密說一乘意；五、明四種有情於佛密說有了不了。」〔T42n1828 0774c15–18〕
[Within the answer, first the prose, afterward the repeating verse. The prose then has five passages: first, explaining that all dharmas are without intrinsic nature, without arising-or-ceasing, and the rest; second, explaining the causes-and-conditions for establishing the three kinds of non-nature; third, explaining the teaching of the three non-natures according to capacity; fourth, the intent of the One Vehicle spoken upon the secret; fifth, setting forth the four kinds of beings, who, with respect to the Buddha's secret teaching, do or do not understand.]
In his seven-meaning master-outline Dunlun marks this chapter as the fourth (the fourth of the seven bodhisattvas' questions of the Saṃdhinirmocana cited within the Saṃdhinirmocana-section):
「自下第二引深密經以辨七義，即為七段。…第四、勝義生菩薩請問三無性義…」〔T42n1828 0771b01–05〕
[From here, second, citing the Saṃdhinirmocana-sūtra to distinguish the seven meanings, making seven passages. … Fourth, the bodhisattva Born of the Ultimate Meaning asks about the meaning of the three non-natures…]
II. Cross-translation and explicit treatise quotation / same-translator parallel (異譯·論中明引／同譯者平行對勘)
The Chinese collation-witnesses for the key sentences of this chapter: Xuanzang T676 (base text) · Bodhiruci T675 (the full-text primary cross-collation · Chapter Eight, the Chapter of the Holy One Who Accomplishes the Ultimate Meaning's Questions) · the Saṃdhinirmocana-section T1579, scroll 76 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang · all five sections cited in full). Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; it does not cover this chapter, left blank; Guṇabhadra T678 / T679, the two texts corresponding to the last two chapters of the Saṃdhinirmocana (Ch. 7 · Ch. 8), do not cover this chapter, left blank.
〔This chapter has no dedicated alternate translation by the ancient masters (unlike Ch. 7, which has Guṇabhadra's dedicated T678 translation); the alternate translation leans on Bodhiruci T675 as the primary cross-collation, and the explicit treatise quotation / same-translator parallel leans on the full-chapter citation in scroll 76 of the Saṃdhinirmocana-section as the principal witness. Paramārtha and Guṇabhadra alike do not reach this chapter, left blank.〕
〔Sub ①〕Sentence 1 — The Question · the hidden-intent line (all dharmas without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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 | T16n0676 0693c27–0694a01 |
| Bodhiruci T675 | 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 | T16n0675 0670b25–27 |
| Saṃdhinirmocana-section T1579 | 復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言：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。…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？ | T30n1579 0719b14–17·0719b26–29 |
English of the base text (Xuanzang T676): "The World-Honoured One has also said: 'All dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' I do not know upon what hidden intent the World-Honoured One relies that He should speak in this way."
Variant-significance: (a) For "無自性" [without intrinsic nature] in Xuanzang / the Saṃdhinirmocana-section, Bodhiruci writes 無體（相） [without essence (-and-character)] (無自性 / 無體相 are alternate renderings; throughout the whole chapter Bodhiruci writes 無體相 / 無自體相). (b) For "無生、無滅、本來寂靜、自性涅槃" [without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa] in Xuanzang / the Saṃdhinirmocana-section, Bodhiruci writes 本來不生、本來不滅、本來寂靜、本來自性涅槃 [from the very first not arising, from the very first not ceasing, quiescent from the very first, by their own nature in nirvāṇa from the very first] (Bodhiruci prefixes each clause with "本來" [from the very first]). (c) The questioner: Xuanzang / the Saṃdhinirmocana-section write 勝義生 [Born of the Ultimate Meaning], Bodhiruci writes 成就第一義 [Accomplisher of the Ultimate Meaning] (alternate renderings). Paramārtha / Guṇabhadra left blank. This cluster preserves semantic renderings only; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied.
〔Sub ②〕Sentence 2 — Definition of the three kinds of absence of intrinsic nature (character · arising · ultimate meaning, matched to the three natures)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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。…云何諸法相無自性性？謂諸法遍計所執相。…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。云何諸法生無自性性？謂諸法依他起相。…此由依他緣力故有，非自然有，是故說名生無自性性。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。…復有諸法圓成實相，亦名勝義無自性性。…一切諸法法無我性名為勝義 | T16n0676 0694a13–a28 |
| Bodhiruci T675 | 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。…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？…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！於諸法中清淨觀相，我說彼是第一義相 | T16n0675 0670c07–c20 |
| Saṃdhinirmocana-section T1579 | 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。謂相無自性性、生無自性性、勝義無自性性。…云何諸法相無自性性？所謂諸法遍計所執相。…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。云何諸法生無自性性？所謂諸法依他起相。…此由依他緣力故有，非自然有，是故說名生無自性性。云何諸法勝義無自性性？所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 | T30n1579 0719c12–c22 |
English of the base text (Xuanzang T676): "You should know that it is upon the hidden intent of three kinds of absence of intrinsic nature that I have said all dharmas are without intrinsic nature — namely, the absence of intrinsic nature as to mark, the absence of intrinsic nature as to arising, and the absence of intrinsic nature as to ultimate meaning. … What is the absence of intrinsic nature as to mark in dharmas? It is the wholly-imagined mark of dharmas. … Because it is set up as a character by mere designation, and not set up as a character by its own characteristic, it is therefore called the absence of intrinsic nature as to mark. What is the absence of intrinsic nature as to arising in dharmas? It is the other-dependent mark of dharmas. … Because it comes to be through the force of dependent conditions, and is not there of itself, it is therefore called the absence of intrinsic nature as to arising. What is the absence of intrinsic nature as to ultimate meaning in dharmas? It is that dharmas, by reason of the absence of intrinsic nature as to arising, are said to be without intrinsic nature; and this conditionally-arisen dharma is also called the absence of intrinsic nature as to ultimate meaning. … There is besides the perfectly-accomplished mark of dharmas, which is also called the absence of intrinsic nature as to ultimate meaning. … The selflessness-of-dharmas of all dharmas is called the ultimate meaning."
Variant-significance: (a) The names of the three non-natures: Xuanzang / the Saṃdhinirmocana-section write 相·生·勝義 無自性性 [absence of intrinsic nature as to mark · arising · ultimate meaning], Bodhiruci writes （諸法）無自體相·無生體相·第一義諦無自體相 [(dharmas') without essence-and-character · without arising-essence-and-character · the ultimate-truth without essence-and-character] (absence-as-to-character / 無自體相 · absence-as-to-arising / 無生體相 · absence-as-to-ultimate-meaning / 第一義無體相 · alternate renderings). (b) "遍計所執相·依他起相·圓成實相" [the wholly-imagined mark · the other-dependent mark · the perfectly-accomplished mark] in Xuanzang / the Saṃdhinirmocana-section (matched to the three natures explicitly); Bodhiruci writes 諸分別相 [the various discriminated characters] (遍計所執 / 分別相, alternate renderings; for the other-dependent Bodhiruci writes 依他力因緣 [dependent-power causes-and-conditions], for the perfectly-accomplished 清淨觀相 [the character of pure contemplation] — the three natures matched by the same bone-structure but the rendering-words differing). (c) "勝義無自性性" [absence of intrinsic nature as to ultimate meaning] in Xuanzang / the Saṃdhinirmocana-section has two gateways (upon the other-dependent · upon the perfectly-accomplished), which Bodhiruci gathers under the single name "第一義無體相" [the ultimate-truth without essence-and-character] (「以彼依於因緣生故、以依第一義無體相故」 [because it arises in dependence on causes-and-conditions · because it depends on the ultimate-truth without essence-and-character]). The wording of the Saṃdhinirmocana-section citation closely corresponds to Xuanzang's base, with minor differences in function words, punctuation, and character choice (an explicit quotation in the Yogācārabhūmi, attributed to Maitreya and translated by Xuanzang).
〔Sub ②〕Sentence 3 — The hidden intent of the One Vehicle (one wondrous and pure path · not that there are no manifold lineages of beings)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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 | T16n0676 0695a17–22 |
| Bodhiruci T675 | 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 | T16n0675 0671c16–19 |
| Saṃdhinirmocana-section T1579 | 一切聲聞、獨覺、菩薩，皆共此一妙清淨道…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 | T30n1579 0720c18–c22 |
English of the base text (Xuanzang T676): "All śrāvakas, pratyekabuddhas, and bodhisattvas alike share this one wondrous and pure path, alike come home to this one ultimate purity — there is no second. It is upon this reason that I have, by hidden intent, said: 'There is but One Vehicle.' This is not to say that within the whole realm of beings there are no manifold lineages of beings, no distinctions of beings of dull faculties, of middling faculties, or of sharp faculties."
Variant-significance: (a) "一妙清淨道" [one wondrous and pure path] in Xuanzang, against Bodhiruci's "一清淨道" [one pure path] (omitting "妙" [wondrous]). (b) "密意說言唯有一乘" [by hidden intent said: there is but One Vehicle] in Xuanzang, against Bodhiruci's "我意依此故說一乘" [my intent relying on this, I speak the One Vehicle] (密意 / 我意依此 · alternate renderings). (c) "非於一切有情界中，無有種種有情種性" [this is not to say that within the whole realm of beings there are no manifold lineages of beings] — Xuanzang explicitly establishes "the One Vehicle is a hidden intent · the lineages of beings are not without distinction"; Bodhiruci abbreviates this clause here and sets it forth separately below (Bodhiruci's One-Vehicle clause is the more concise). Paramārtha / Guṇabhadra left blank. 〔The Saṃdhinirmocana-section's One-Vehicle clause is within the cited block, the same text as Xuanzang's base, locus 0720c18–c22.〕
〔Sub ④〕Sentence 4 — The threefold classification by time (the first time, the four truths · the second time, non-nature in a hidden mode · the third time, fully explicit · of final / of provisional meaning)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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。…而於彼時所轉法輪，有上、有容，是未了義，是諸諍論安足處所。…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。…亦是有上、有所容受，猶未了義，是諸諍論安足處所。…於今第三時中，普為發趣一切乘者，依一切法皆無自性…無自性性，以顯了相轉正法輪。…無上無容，是真了義，非諸諍論安足處所 | T16n0676 first time 0697a23–28 · second time 0697a28–0697b04 · third time 0697b04–09 |
| Bodhiruci T675 | 〔first turning〕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…〔second turning〕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…〔third turning〕此是第三轉法輪…更無有上、更無有勝了義修多羅無諍論處 | T16n0675 first turning 0673c17–21 · second turning 0673c21–25 · third turning 0673c25–0674a01 |
| Saṃdhinirmocana-section T1579 | 初於一時，在婆羅痆斯仙人墮處施鹿林中，唯為發趣聲聞乘者，以四諦相轉正法輪…有上、有容，是未了義，是諸諍論安足處所。世尊在昔第二時中…以隱密相轉正法輪…猶未了義，是諸諍論安足處所。世尊於今第三時中…無自性性，以顯了相轉正法輪…無上、無容，是真了義，非諸諍論安足處所 | T30n1579 0722c26–0723a12 |
English of the base text (Xuanzang T676): "At the very first, in one time, in the Deer Park at the Sage's Falling-Place near Vārāṇasī, solely for those who set forth in the śrāvaka vehicle, He turned the wheel of the right Dharma by way of the characteristic of the four truths. … Yet the Dharma-wheel turned at that time was surpassable and had room beyond it; it was of provisional meaning, and was a ground on which disputes might come to rest. … In the past, in the second time, solely for those who set forth and cultivate the Great Vehicle, in dependence on the doctrine that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa, He turned the wheel of the right Dharma by way of a hidden mode of expression. … This too was surpassable and had something beyond it to receive; it was still of provisional meaning, and was a ground on which disputes might come to rest. … Now, in the present, in the third time, universally for those who set forth in every vehicle, in dependence on the doctrine that all dharmas are without intrinsic nature … by the very absence of intrinsic nature, He turns the wheel of the right Dharma by way of a fully explicit mode of expression. … It is unsurpassable and has nothing beyond it; it is of true final meaning, and is not a ground on which disputes come to rest."
Variant-significance: (a) The names of the three times: Xuanzang / the Saṃdhinirmocana-section write 初於一時·第二時·第三時 [at the very first in one time · the second time · the third time], Bodhiruci writes 初轉（一轉）·第二轉·第三轉法輪 [the first turning (one turning) · the second turning · the third turning of the Dharma-wheel] (時 / 轉 · alternate renderings). (b) "了義／未了義" [of final meaning / of not-yet-final meaning] in Xuanzang / the Saṃdhinirmocana-section (the first two times "是未了義／猶未了義" [is of provisional meaning / is still of provisional meaning] · the third time "是真了義" [is of true final meaning]); Bodhiruci writes 了義修多羅／不了義修多羅 [the sūtra of final meaning / the sūtra of provisional meaning] (Bodhiruci's second turning "分別彼諸不了義修多羅" [distinguishing those sūtras of provisional meaning] · third turning "了義修多羅無諍論處" [the sūtra of final meaning, the place without disputation]). (c) "婆羅痆斯仙人墮處施鹿林中" [in the Deer Park at the Sage's Falling-Place near Vārāṇasī] in Xuanzang / the Saṃdhinirmocana-section; Bodhiruci writes 波羅㮈城仙人集處、諸禽獸遊處 [in the city of Vārāṇasī, at the Sage's Gathering-Place, the roaming-ground of the beasts] (place-name · differing renderings). (d) The wording of the Saṃdhinirmocana-section's three-times passage closely corresponds to Xuanzang's base, with minor differences in function words, punctuation, and character choice (an explicit quotation in the Yogācārabhūmi, attributed to Maitreya and translated by Xuanzang); Kuiji's Forest of Categories cites this passage (the place-name written "婆羅泥斯" · see Heading IV). Paramārtha / Guṇabhadra left blank.
〔Sub ③〕Sentence 5 — The four similes (the viśva remedy · the ground of coloured painting · clarified butter · empty space)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 譬如毘濕縛藥，一切散藥、仙藥方中，皆應安處。…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。…譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。…譬如虛空遍一切處，皆同一味，不障一切所作事業 | T16n0676 viśva remedy 0696c28–0697a03 · ground of coloured painting 0697a03–08 · clarified butter 0697a08–12 · empty space 0697a12–17 |
| Bodhiruci T675 | 譬如毘舒婆藥草著諸藥中、一切食中。…譬如畫地，種種一相，所謂青、黃、赤、白，能了別彼種種畫相。…譬如一切諸飲食中，若置熟酥生增上味。…譬如虛空，一切處等於諸一切種種作業無有障礙，皆悉能成 | T16n0675 viśva-grass remedy 0673b21–25 · painting-ground 0673b25–0673c01 · clarified butter 0673c01–05 · empty space 0673c05–10 |
| Saṃdhinirmocana-section T1579 | 譬如毘濕縛藥，一切散藥、仙藥方中…如彩畫地…譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。…譬如虛空遍一切處皆同一味，不障一切所作事業。…所謂世間毘濕縛藥、雜彩畫地、熟酥、虛空 | T30n1579 0722c03·0722c07·0722c12–13·0722c16–17·0722c23–24 |
English of the base text (Xuanzang T676): "It is like the viśva remedy, which should be placed into every prescription of dispersal-medicines and seers'-medicines. … It is like the ground of a coloured painting, which throughout all the works of coloured painting is of one and the same savour — whether blue, yellow, red, or white — and yet is able to set forth and reveal those works of coloured painting. … It is like clarified butter cast into all manner of ripe and choice cakes and fruits, which brings forth a finer savour still. … It is like empty space, which pervades all places, is of one and the same savour, and does not hinder any of the works that are done."
Variant-significance: (a) The first simile: Xuanzang / the Saṃdhinirmocana-section write "毘濕縛藥" [the viśva remedy] (a transliteration of viśva), Bodhiruci writes "毘舒婆藥草" [the viśva-grass remedy] (毘濕縛 / 毘舒婆 · the same sound in different transliteration); Xuanzang "散藥、仙藥方中" [into prescriptions of dispersal-medicines and seers'-medicines], Bodhiruci "著諸藥中、一切食中" [placed among the medicines, among all foods]. (b) The second simile: Xuanzang / the Saṃdhinirmocana-section write "彩畫地" [the ground of coloured painting], Bodhiruci writes "畫地" [the painting-ground] (omitting "彩" [coloured]). (c) What the four similes show (the teaching of final meaning placed everywhere among the sūtras of provisional meaning · one and the same savour · bringing forth a surpassing savour · without hindrance) is the same bone-structure in all three. The Saṃdhinirmocana-section's four-similes passage is the same text as Xuanzang's base; the Buddha's confirmation restates the four similes as "毘濕縛藥、雜彩畫地、熟酥、虛空" [the viśva remedy, the variegated ground of coloured painting, clarified butter, empty space] 〔0722c23–24〕. Paramārtha / Guṇabhadra left blank.
〔Sub ⑤〕Sentence 6 — The upholding · the sūtra's name
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 於是解深密法門中，當何名此教？我當云何奉持？…此名勝義了義之教；於此勝義了義之教，汝當奉持。…七十五千菩薩得無生法忍 | T16n0676 0697b27–0697c06 |
| Bodhiruci T675 | 此深密解脫修多羅中，此法門名為何等？云何奉持？…此法門名『說第一義了義修多羅』，汝應如是受持。…七萬五千菩薩得無生法忍 | T16n0675 0674a22–28 |
| Saṃdhinirmocana-section T1579 | 於是解深密法門中，當何名此教？我當云何奉持？…此名勝義了義之教，於此勝義了義之教，汝當奉持。…七十五千菩薩得無生法忍 | T30n1579 0723b01–b09 |
English of the base text (Xuanzang T676): "Within this Dharma-gateway of Unravelling the Profound Mystery, what should this teaching be called? And how should I uphold it? … This is called the teaching of ultimate-meaning final meaning; and this teaching of ultimate-meaning final meaning you should uphold. … Seventy-five thousand bodhisattvas gained the forbearance grounded in the non-arising of dharmas."
Variant-significance: (a) The sūtra's name: Xuanzang / the Saṃdhinirmocana-section write "勝義了義之教" [the teaching of ultimate-meaning final meaning], Bodhiruci writes "說第一義了義修多羅" [the sūtra that teaches the ultimate meaning, of final meaning] (勝義 / 第一義 · 之教 / 修多羅 · alternate renderings). (b) The number of bodhisattvas who gain benefit: Xuanzang / the Saṃdhinirmocana-section write "七十五千" [seventy-five thousand], Bodhiruci writes "七萬五千" [seventy-five thousand] (the same number recorded differently). The Saṃdhinirmocana-section's citation runs down to "七十五千菩薩得無生法忍" [seventy-five thousand bodhisattvas gain the forbearance grounded in the non-arising of dharmas] 〔0723b08–09〕, which is precisely the close of this chapter (the same text as Xuanzang's base). Paramārtha / Guṇabhadra left blank.
Scroll 76 of the Saṃdhinirmocana-section cites this chapter as a complete chapter in full (beginning at 〔T30n1579 0719b14–15〕 「復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言…」 [Furthermore, the absence-of-intrinsic-nature character of dharmas should be understood as in the Saṃdhinirmocana-sūtra, where the bodhisattva Born of the Ultimate Meaning said to the Buddha…], ending at 〔0723b08–09〕 "seventy-five thousand bodhisattvas gain the forbearance grounded in the non-arising of dharmas"). As an explicit quotation in the Yogācārabhūmi, attributed to Maitreya and translated by Xuanzang, it preserves all five sections (the bodhisattva's question · the Tathāgata's right exposition, containing the three non-natures, the three natures matched, the three similes, teaching according to capacity, the One Vehicle, understanding-or-not, the repeating verse · the understanding and the four similes · the weighing, the threefold classification by time, the merit of upholding the sūtra · the upholding-in-accordance-with-the-teaching, the sūtra's name, the gaining of benefit), and its wording closely corresponds to Xuanzang's base, with minor differences in the question-and-answer frame-sentences here and there. The definition-line of the three kinds of absence of intrinsic nature 〔0719c12〕 · the three similes, the sky-flower, the conjured image, empty space 〔0720a01〕 · the four similes 〔0722c03 · 0722c07 · 0722c12–13 · 0722c16–17 · 0722c23–24〕 · the threefold classification by time 〔0722c26–0723a12〕 · the upholding and the sūtra's name 〔0723b03〕 are all within the cited block. 〔From 0723b10 scroll 76 closes; the Maitreya śamatha block cited below (= Ch. 6) is already in scroll 77 and does not belong to this chapter.〕
III. The Yogācāra doctrinal warrant (唯識義之經據 · the eye)
The chapter explicitly teaches the three absences of intrinsic nature in relation to the three natures, the hidden-intent statement that all dharmas lack intrinsic nature, the three-period classification, and the One-Vehicle intent. Later works are compared only through the passages identified below. Woncheuk places the chapter under the “object as the three non-natures” 〔X0203c08–09〕 and cites Thirty Verses 23–24 while reconciling the three natures and three non-natures 〔X0262c17–X0263a01〕.
(i) The three kinds of absence of intrinsic nature (character · arising · ultimate meaning) matched to the three natures · by hidden intent teaching all dharmas without intrinsic nature 〔Sub ②〕 — linked line by line to this sūtra's loci:
- The general hidden-intent line of the three non-natures 〔T16n0676 0694a13–15 (ending in first half)〕 「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」 ["You should know that it is upon the hidden intent of three kinds of absence of intrinsic nature that I have said all dharmas are without intrinsic nature — namely, the absence of intrinsic nature as to mark, as to arising, as to ultimate meaning"]: upon the hidden intent of the three non-natures the teaching "all dharmas without intrinsic nature" is established.
- The absence of intrinsic nature as to mark = the wholly-imagined mark 〔T16n0676 0694a15–18〕 「謂諸法遍計所執相…此由假名安立為相，非由自相安立為相」 ["it is the wholly-imagined mark of dharmas… because it is set up as a character by mere designation, and not set up as a character by its own characteristic"]: the wholly-imagined is set up by mere designation alone, without own-characteristic, hence the absence of intrinsic nature as to mark.
- The absence of intrinsic nature as to arising = the other-dependent mark 〔T16n0676 0694a18–20〕 「謂諸法依他起相…此由依他緣力故有，非自然有」 ["it is the other-dependent mark of dharmas… because it comes to be through the force of dependent conditions, and is not there of itself"]: the other-dependent arises through the force of conditions, not of itself, hence the absence of intrinsic nature as to arising.
- The absence of intrinsic nature as to ultimate meaning = the other-dependent (one portion) + the perfectly-accomplished (one portion · made manifest by the selflessness-of-dharmas) 〔T16n0676 0694a20–b01〕 「即緣生法，亦名勝義無自性性…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…一切諸法法無我性名為勝義」 ["this conditionally-arisen dharma is also called the absence of intrinsic nature as to ultimate meaning… the other-dependent mark is not the object-realm of pure cognition, therefore it too is called the absence of intrinsic nature as to ultimate meaning. There is besides the perfectly-accomplished mark of dharmas, also called the absence of intrinsic nature as to ultimate meaning… the selflessness-of-dharmas of all dharmas is called the ultimate meaning"]: the other-dependent is not the object-realm of pure cognition (one portion of the absence as to ultimate meaning) · the perfectly-accomplished is made manifest by the selflessness-of-dharmas (one portion of the absence as to ultimate meaning), hence the two gateways of the absence as to ultimate meaning.
- → The Mahāyāna-saṃgraha, Division on the Characteristics of the Knowable, on the three natures and resolving hidden-intent statements through those three natures 〔T31n1594 0137c28–0141a16; it does not set out the formal triad of non-nature as to mark, arising, and ultimate meaning〕 · the Cheng Weishi Lun, scroll 9, the three non-natures (with the explicit wording "therefore the Buddha by hidden intent says all dharmas are without nature"; Woncheuk, on this chapter, cites the Cheng Weishi Lun scroll 9 to settle the three non-natures 〔X0262c08–20〕) · the Thirty Verses, verses 23 to 24 「即依此三性，立彼三無性…故佛密意說，一切法無性」 ["upon just these three natures the three non-natures are established… therefore the Buddha by hidden intent says all dharmas are without nature"] · the Madhyānta-vibhāga, the Chapter Distinguishing the Characteristics, the three natures 〔a thematic three-natures comparison only; it does not set out this chapter's formal triad of non-natures〕.
(ii) By hidden intent teaching all dharmas without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa (upon the absence as to mark · upon the absence as to ultimate meaning made manifest by the selflessness-of-dharmas, the two gateways) 〔Sub ②〕 — linked line by line to this sūtra's loci:
- Upon the absence of intrinsic nature as to mark, by hidden intent teaching without arising, without ceasing, quiescent from the very first, by its own nature in nirvāṇa 〔T16n0676 0694b07–14〕 「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。』…若法自相都無所有，則無有生…則自性涅槃」 ["It is upon the absence of intrinsic nature as to mark that I have, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' … If the own-characteristic of a dharma is utterly without existence, then there is no arising… then it is by its own nature in nirvāṇa"].
- Upon the absence of intrinsic nature as to ultimate meaning made manifest by the selflessness-of-dharmas, by hidden intent teaching 〔T16n0676 0694b15–24〕 「我亦依法無我性所顯勝義無自性性，密意說言…諸法法性、安住、無為。一切雜染不相應故…本來寂靜、自性涅槃」 ["I have also, upon the absence of intrinsic nature as to ultimate meaning made manifest by the selflessness-of-dharmas, by hidden intent, said… the dharma-nature of dharmas abides and is unconditioned. Because it does not correspond with any defilement… quiescent from the very first, by its own nature in nirvāṇa"].
- Establishing the cause-and-condition of the three non-natures (the superimposing of the wholly-imagined upon the other-dependent and the perfectly-accomplished) 〔T16n0676 0694b25–0694c01〕 「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」 ["not because beings take, each one severally, the wholly-imagined own-nature to be a nature… but because beings, upon the other-dependent own-nature and the perfectly-accomplished own-nature, superimpose the wholly-imagined own-nature, I set up these three kinds of absence of intrinsic nature"].
- → The Cheng Weishi Lun, scrolls 8–9, the three natures and three non-natures · the Thirty Verses, verses 21 to 24, the three natures and three non-natures.
(iii) The threefold classification by time (the three turnings of the Dharma-wheel · of final / of provisional meaning) 〔Sub ④〕 — linked line by line to this sūtra's loci:
- The first time · the second time · the third time 〔T16n0676 first time 0697a23–28 · second time 0697a28–0697b04 · third time 0697b04–09〕 「初於一時在婆羅痆斯仙人墮處…以四諦相轉正法輪…是未了義」「第二時中…依一切法皆無自性…以隱密相轉正法輪…猶未了義」「第三時中…無自性性，以顯了相轉正法輪…是真了義」 ["At the very first in one time, in the Deer Park at the Sage's Falling-Place near Vārāṇasī… He turned the wheel of the right Dharma by way of the characteristic of the four truths… is of provisional meaning"; "in the second time… in dependence on all dharmas being without intrinsic nature… He turned the wheel of the right Dharma by way of a hidden mode of expression… is still of provisional meaning"; "in the third time… by the very absence of intrinsic nature, He turns the wheel of the right Dharma by way of a fully explicit mode of expression… is of true final meaning"]: the sūtra's judgment of the three turnings (the first time, the four truths · the second time, non-nature taught in a hidden mode · the third time, the absence of nature taught in a fully explicit mode), the first two of provisional meaning and the third of final meaning. “Teaching of no-characteristic” is Wŏnch'ŭk's label for the second time〔X0260b23–c03〕.
- → Kuiji’s Forest of Categories of the Mahāyāna Dharma-Garden on the three-period classification, naming the sūtra at 〔T45n1861 0248b26–27〕 and citing this chapter’s passage at 〔0248c06–21〕 · the Cheng Weishi Lun, scroll 9, on the three natures and three non-natures and on the teaching of non-nature as not utterly definitive 〔T31n1585 0048a06–b03〕. 〔The threefold classification by time, of final / of provisional meaning, is this sūtra's own judgement; this layer records only the canonical source-text of the scripture, and does not appraise its rightness or wrongness (on 〈turning the wheel · final and provisional〉 the ancient masters have of old had their various readings; see Heading IV — only recorded, not judged).〕
(iv) The hidden intent of the One Vehicle 〔Sub ②〕 — 〔T16n0676 0695a17–22〕 「一切聲聞、獨覺、菩薩，皆共此一妙清淨道…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」 ["All śrāvakas, pratyekabuddhas, and bodhisattvas alike share this one wondrous and pure path… it is upon this reason that I have, by hidden intent, said: 'There is but One Vehicle.' This is not to say that within the whole realm of beings there are no manifold lineages of beings"]: the three vehicles share the one wondrous and pure path, hence by hidden intent the One Vehicle is taught, and yet the lineages of beings are not without manifold distinction (the One Vehicle is a hidden intent, not a denial of the distinction of lineages). Woncheuk: 「方便說三，就實為一…解深密是最了義」、「深密意說唯有一乘，而不同下第四卷中約理無別故說一乘」 ["expediently it teaches three, in truth it is one… the Saṃdhinirmocana is the most of final meaning"; "the Saṃdhinirmocana by hidden intent says there is but One Vehicle, unlike the One Vehicle taught in the fourth scroll below on the ground of there being no distinction in principle"] 〔X0268a24–b12·c08–12〕. → The Mahāyāna-saṃgraha on the One Vehicle 〔T31n1594 0151b16–20〕 · Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden, 〈Forest of the Various Vehicles, Fourth〉 (諸乘義林第四), 「攝二乘入大…隨他意語…亦是方便說有一乘」 ["gathering the two vehicles into the Great… speech in accordance with another's mind… also an expedient teaching that there is a One Vehicle"] 〔T45n1861 0266b03–05〕.
IV. The ancient masters' readings (諸家異釋 · 古德 · marking the lineage)
The 古德 sources surviving within the canon that bear on this chapter: Woncheuk's Commentary on the Saṃdhinirmocana-sūtra (圓測《解深密經疏》 · the principal extant dedicated commentary, glossing the chapter's five segments · the three non-natures matched to the three natures · the three similes · the threefold classification by time · the One Vehicle, complete) · Dunlun's Notes on the Yogācārabhūmi (遁倫《瑜伽論記》 · glossing the cited block of this chapter within the Saṃdhinirmocana-section, preserving the readings of the three masters Jǐng · Tài · Bèi, dividing into four and into five) · Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden (窺基《大乘法苑義林章》 · citing the whole passage of this chapter's threefold classification by time · the three non-natures · the hidden intent of the One Vehicle).
Woncheuk, Commentary on the Saṃdhinirmocana-sūtra X21n0369 (primary)
Dividing this chapter into five segments (the structural outline of Heading I comes from here):
「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。」〔X21n0369 X0259b16–20〕
[Commentary: From here, the right explanation of the text's meaning. In explaining the object of beings' non-nature, what came before has finished explaining the object as the three natures. From here, second, explaining the three non-natures. Within this chapter there are its five segments: first, the segment of the bodhisattva's question; second, from "At that time the World-Honoured One…," the segment of the Tathāgata's right exposition; third, from "At that time Born of the Ultimate Meaning…," the segment of understanding and upholding; fourth, from "At that time the bodhisattva Born of the Ultimate Meaning…," the segment of weighing-and-praising; fifth, from "At that time Born of the Ultimate Meaning…," the segment of upholding-in-accordance-with-the-teaching.]
Glossing the absence of intrinsic nature as to mark (= the wholly-imagined):
「釋曰：此即第二依問正答，謂三性中遍計所執以為自性。…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。」〔X21n0369 X0261b21–22·c02–05〕
[Commentary: This is the second, the right answer following the question — namely, among the three natures, taking the wholly-imagined as the own-nature. … "Because it is set up as a character by mere designation" — this explains the word "character," namely a character set up in dependence on names-and-words. "Not set up as a character by its own characteristic" — this explains the words "non-nature." The whole sense glossed: the wholly-imagined mark, existent for cognition, being without existence in principle, is said to be without nature.]
Glossing the absence of intrinsic nature as to arising (= the other-dependent):
「釋曰：此即第二依問正答，謂三性中依他起性以為自性。…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。」〔X21n0369 X0261c16–17·c21–23〕
[Commentary: This is the second, the right answer following the question — namely, among the three natures, taking the other-dependent as the own-nature. … "Because it comes to be through the force of dependent conditions" — this explains the word "arising," namely that because it comes to be through the force of dependent conditions it is said to be "arising." "Is not there of itself" — this explains "non-nature."]
Glossing the absence of intrinsic nature as to ultimate meaning (the other-dependent + the perfectly-accomplished, two gateways · one portion):
「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。…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。」〔X21n0369 X0262a08–10·a14–18〕
[Commentary: From here, third, explaining the absence of intrinsic nature as to ultimate meaning, wherein there are two: first, upon the other-dependent it glosses the absence as to ultimate meaning; afterward, from "There is besides…," upon the perfectly-accomplished it glosses the absence as to ultimate meaning. … Upon the second nature the third non-nature is established — namely, upon the other-dependent there is no perfectly-accomplished, therefore the conditionally-arisen dharma is not only called the absence of intrinsic nature as to arising but is also called the absence of intrinsic nature as to ultimate meaning.]
Woncheuk cites the Thirty Verses to settle "the three natures establishing the three non-natures" as right (the verse correspondence for the three non-natures):
「以此為正。…即依此三性，立彼三無性，故佛密意說，一切法無性。」〔X21n0369 X0262c17–X0263a01〕
[Taking this as right. … Upon just these three natures the three non-natures are established; therefore the Buddha by hidden intent says all dharmas are without nature.]
Glossing the three similes (the sky-flower = the absence as to mark · the conjured image = the absence as to arising · empty space = the absence as to ultimate meaning) (the simile-gloss of Heading VI comes from here):
「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。」〔X21n0369 X0263a05–08〕
[This is the first, glossing the absence of intrinsic nature as to mark. It is like a sky-flower: because of an eye-disorder, in empty space the appearance of a flower arises, while in truth in empty space there is from the very first no flower. The wholly-imagined is likewise.]
「第二、釋生無性及一分勝義無性。…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。」〔X21n0369 X0263a12–15〕
[Second, glossing the absence as to arising and one portion of the absence as to ultimate meaning. … Now this second, the absence of intrinsic nature as to arising and one portion of the absence of intrinsic nature as to ultimate meaning, both take the other-dependent as their own-nature, hence "like a conjured image" — know that it is likewise.]
「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。」〔X21n0369 X0263a21–24〕
[This is the third, glossing one portion of the absence of intrinsic nature as to ultimate meaning. It is like empty space, which has its two meanings: first, made manifest by the no-form; second, pervading all places. The suchness, the absence of intrinsic nature as to ultimate meaning, know it likewise: first, because it is made manifest by the selflessness-of-dharmas; second, because it pervades all dharmas.]
Glossing the threefold classification by time (in dependence on the three turnings of the Dharma-wheel of the sūtra below · this sūtra the third-time teaching of final meaning):
「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。」〔X21n0369 X0260b23–c03〕
[Commentary: Second, displaying the teaching of non-nature. That is, in dependence on the three turnings of the Dharma-wheel of the sūtra below: in the first time the four-truths teaching is taught, in the second time the no-characteristic teaching, in the third time the teaching of final meaning, teaching that all dharmas are without intrinsic nature, without arising-or-ceasing, quiescent from the very first, by their own nature in nirvāṇa, the absence of intrinsic nature. And here now, upon the second time, against the first time, it is taken as the ground of the question raised.]
Glossing the hidden intent of the One Vehicle (expediently teaching three · in truth one · on the ground of the path being one and the fruit being one, not of principle being one):
「此下第四約三無性辨一乘義。…約三種姓，如來方便說為一乘，就實正理具有三乘…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。」〔X21n0369 X0268a24–b12〕
[From here, fourth, upon the three non-natures distinguishing the meaning of the One Vehicle. … Upon the three lineages, the Tathāgata expediently teaches the One Vehicle, while in true principle there are three vehicles… If it is taught upon this, expediently it teaches three, in truth it is one; therefore the Lotus says: "Within the Buddha-lands of the ten directions there is only the One-Vehicle Dharma, neither two nor three, save the Buddha's expedient teaching." The Lotus and the Śrīmālā each rest upon one meaning; now this one text has both meanings, therefore the Saṃdhinirmocana is the most of final meaning.]
「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。」〔X21n0369 X0268c08–12〕
[The wondrous and pure path is the oneness-of-the-path; the ultimate purity is the oneness-of-the-fruit. Upon these two onenesses there is no second; therefore the Saṃdhinirmocana by hidden intent says there is but One Vehicle, unlike the One Vehicle taught in the fourth scroll below on the ground of there being no distinction in principle.]
Dunlun, Notes on the Yogācārabhūmi T42n1828 (glossing the cited block of this chapter within the Saṃdhinirmocana-section · preserving the three masters Jǐng · Tài · Bèi)
Dunlun, glossing the Born of the Ultimate Meaning cited block of scroll 76 of the Saṃdhinirmocana-section, divides the prose into four · the question-and-answer into five (the structural outline of Heading I comes from here), and cites the three masters Jǐng · Tài · Bèi:
「大段第四勝義生菩薩請問三無性義，文中有四：初問答辨三無性之義；第二領解讚嘆；第三辨教優劣持經功德；第四請立經名時眾得益。」〔T42n1828 0774c06–09〕
[Major stretch four: the bodhisattva Born of the Ultimate Meaning asks about the meaning of the three non-natures; within the text there are four: first, the question-and-answer distinguishing the meaning of the three non-natures; second, understanding and praising; third, distinguishing the superiority and inferiority of the teachings and the merit of upholding the sūtra; fourth, asking to establish the sūtra's name, the assembly of that time gaining benefit.]
Glossing the three non-natures (the cited block · Master Tài):
「言我依三種無自性性，密意說言一切諸法皆無自性者，總申說意。…遍計所執，相無性性，依他具二可解，謂生無自性，勝義無自性。泰云：以依他性無真如勝義性故，故名勝義無自性。」〔T42n1828 0774c19–25〕
[As for "it is upon three kinds of absence of intrinsic nature that I, by hidden intent, said all dharmas are without intrinsic nature" — this states the overall intent of the teaching. … The wholly-imagined, the absence of intrinsic nature as to mark; the other-dependent has two, to be understood as the absence of intrinsic nature as to arising and the absence of intrinsic nature as to ultimate meaning. Tài says: because the other-dependent nature is without the suchness, the ultimate-meaning nature, it is therefore named the absence of intrinsic nature as to ultimate meaning.]
Glossing the three non-natures (the five-matters passage of the Saṃdhinirmocana-section · Master Jǐng):
「景云：一、相無自性性，謂一切世俗言說自性者，即遍計所執隨言說法，本來無相；二、生無自性性，謂一切行，眾緣所生，緣力故有，非自然有者，即依他性藉眾緣生，無自然生名生無性；三、勝義無性，謂真實義相所遠離法…故說依他名為勝義無自性性。」〔T42n1828 0755c06–15〕
[Jǐng says: first, the absence of intrinsic nature as to mark — namely, all that is own-nature in worldly verbal expression, that is, the wholly-imagined, the dharma following verbal expression, from the very first without character; second, the absence of intrinsic nature as to arising — namely, all formations, born of the host of conditions, coming to be through the force of conditions, not there of themselves, that is, the other-dependent nature born by means of the host of conditions, without arising-of-itself, named the absence of intrinsic nature as to arising; third, the absence of intrinsic nature as to ultimate meaning — namely, the dharma from which the true-meaning character is far removed… therefore the other-dependent is said to be named the absence of intrinsic nature as to ultimate meaning.]
Glossing the threefold classification by time (distinguishing the superiority and inferiority of the teachings · Master Jǐng · Master Tài):
「第三辨教優劣持經功德中，先定三時教體優劣；後明持經福利。前中，景云：初於一時在婆羅痆斯仙人墮處等者〔…〕為趣二乘偏說四諦安立諦有〔…〕名不了義。第二時中，為初發趣大乘諸菩薩眾破其有執，說大般若諸法空〔…〕名未了義。於今第三時中，為久學菩薩說解深密經，具辨遍計所執無，餘二性有〔…〕故言普為發趣一切乘者說真了義。」〔T42n1828 0777a05–22〕
[In the third, distinguishing the superiority and inferiority of the teachings and the merit of upholding the sūtra: first, settling the superiority and inferiority of the essence of the teachings by the three times; afterward, setting forth the blessings of upholding the sūtra. In the former, Jǐng says: "At the very first in one time, in the Sage's Falling-Place near Vārāṇasī," and so forth… for those bent toward the two vehicles, one-sidedly teaching the four truths… named of provisional meaning. In the second time, for the bodhisattvas first set forth toward the Great Vehicle, breaking their grasping-at-existence, teaching the Great Prajñā, all dharmas empty… named of not-yet-final meaning. Now in the third time, for the long-learned bodhisattvas teaching the Saṃdhinirmocana-sūtra, fully distinguishing the wholly-imagined as without and the remaining two natures as existent… therefore it says, universally for those who set forth in every vehicle, teaching the true final meaning.]
「泰云：初轉聲聞四諦法輪，第二時為發趣唯一性空大乘者說諸法無自性性…名隱密相轉…於今第三時為發趣一切大乘者，以普明了說三性三無性轉正法輪，更無有上。」〔T42n1828 0777a23–b03〕
[Tài says: the first turning, the four-truths Dharma-wheel for the śrāvakas; the second time, for those set forth toward the wholly-emptiness-of-nature Great Vehicle, teaching that dharmas are without intrinsic nature… named the turning by the hidden mode; now in the third time, for those set forth toward every Great Vehicle, by universally and explicitly teaching the three natures and three non-natures turning the wheel of the right Dharma, with nothing further beyond it.]
Glossing the hidden intent of the One Vehicle (the One Vehicle spoken upon the secret · the two masters Jǐng · Bèi):
「四就祕密說一乘意，先說一乘意；後辨根性差別非無。前中，景、備等云：此明三乘人同依無性之道證得涅槃…故云一切聲聞獨覺菩薩皆共此一妙清淨道更無第二我，依此故密意說言唯有一乘。」〔T42n1828 0775c10–20〕
[Fourth, the intent of the One Vehicle spoken upon the secret: first the intent of the One Vehicle; afterward, distinguishing that the distinction of faculty-lineages is not absent. In the former, Jǐng, Bèi, and the rest say: this sets forth that the people of the three vehicles alike, in dependence on the path of non-nature, realize and attain nirvāṇa… therefore it says all śrāvakas, pratyekabuddhas, and bodhisattvas alike share this one wondrous and pure path, there being no second; it is upon this that, by hidden intent, it is said there is but One Vehicle.]
Kuiji, Forest of Categories of the Mahāyāna Dharma-Garden T45n1861 (citing this chapter's threefold classification by time · the three non-natures · the hidden intent of the One Vehicle)
Kuiji, in 〈General Analysis〉, section two, “Difference of Time and Benefit” (總料簡章第二「時利差別」), beginning at 〔T45n1861 0247a15〕, cites the whole passage of this chapter's threefold classification by time; its source marker, 「如解深密經第一卷瑜伽決擇第七十六」 ["as in the Saṃdhinirmocana-sūtra, scroll one, the Yogācāra Settling-of-Meaning, scroll 76"], is at 〔T45n1861 0248b26–27〕:
「勝義生菩薩復白佛言。世尊初於一時。在婆羅泥斯仙人墮處施鹿林中。唯為發趣聲聞乘者。以四諦相轉正法輪。…有上有容是未了義。是諸諍論安足處所。世尊在昔第二時中。…以隱密相轉正法輪。…猶未了義。是諸諍論安足處所。世尊於今第三時中。…無自性性。以顯了相轉正法輪。…無上無容是真了義。非諸諍論安足處所。」〔T45n1861 0248c06–21〕
[The bodhisattva Born of the Ultimate Meaning again said to the Buddha: "World-Honoured One! At the very first, in one time, in the Deer Park at the Sage's Falling-Place near Vārāṇasī, solely for those who set forth in the śrāvaka vehicle, You turned the wheel of the right Dharma by way of the characteristic of the four truths. … Surpassable and having room beyond it, it is of provisional meaning, a ground on which disputes come to rest. World-Honoured One, in the past, in the second time… You turned the wheel of the right Dharma by way of a hidden mode of expression… still of provisional meaning, a ground on which disputes come to rest. World-Honoured One, now, in the present, in the third time… by the very absence of intrinsic nature, You turn the wheel of the right Dharma by way of a fully explicit mode of expression… unsurpassable and having nothing beyond it, it is of true final meaning, not a ground on which disputes come to rest."]
Kuiji sets forth the three non-natures (setting forth the present text · marking the source the Saṃdhinirmocana-section scroll 76):
「述今文者。如解深密經第一卷瑜伽決擇第七十六。世尊廣為勝義生菩薩。依遍計所執體相無故。說相無自性性。依依他起上無遍計所執自然生故。說生無自性性。及即依此說無遍計所執一分勝義無自性性。依圓成實上無遍計所執故。又說一分勝義無自性性。」〔T45n1861 0248b25–c03〕
[Setting forth the present text: as in the Saṃdhinirmocana-sūtra, scroll one, the Yogācāra Settling-of-Meaning, scroll 76. The World-Honoured One, at length for the bodhisattva Born of the Ultimate Meaning: because the wholly-imagined is without essence-and-character, He teaches the absence of intrinsic nature as to mark; because upon the other-dependent there is no wholly-imagined arising-of-itself, He teaches the absence of intrinsic nature as to arising; and just upon this, teaching the absence of the wholly-imagined, one portion of the absence of intrinsic nature as to ultimate meaning; because upon the perfectly-accomplished there is no wholly-imagined, He again teaches one portion of the absence of intrinsic nature as to ultimate meaning.]
Kuiji briefly shows the three times matched to the teachings (the four Āgamas · the Prajñā · the Saṃdhinirmocana, Consciousness-Only):
「略示教者。四阿笈摩等是初時教。諸說空經是第二時教。…花嚴．深密．唯識教等第三時也。以顯了言說三無性非空非有中道教故。」〔T45n1861 0249a10–14〕
[Briefly showing the teachings: the four Āgamas and the rest are the first-time teaching. The sūtras that teach emptiness are the second-time teaching. … The Avataṃsaka, the Saṃdhinirmocana, the Consciousness-Only teaching, and the rest are the third time, because by fully explicit speech they teach the three non-natures, the middle-way teaching of neither-empty-nor-existent.]
Kuiji, in 〈Forest of the Various Vehicles, Fourth〉 (諸乘義林第四), glosses the hidden intent of the One Vehicle (gathering the two vehicles into the Great · speech in accordance with another's mind · expedient):
「此意即顯攝二乘入大。說一乘者。隨他意語。彼宜聞故亦是方便說有一乘。非為真實。」〔T45n1861 0266b03–05〕
[This intent displays the gathering of the two vehicles into the Great. To teach the One Vehicle is speech in accordance with another's mind; because it is fitting for them to hear, it is also an expedient teaching that there is a One Vehicle, not what is truly so.]
Kuiji further holds the three times of the Golden Light Sūtra (turning · illuminating · upholding) and of the Nirvāṇa Sūtra to be of the same meaning as this chapter's three times 〔T45n1861 0249a05–09〕; the place-name he cites as "婆羅泥斯" (a transmission-variant differing from Xuanzang's "婆羅痆斯" · Dunlun's "婆羅痆斯," the ancient masters' transmitted writings).
V. Terms (術語)
| Chinese | 古德-transmitted Sanskrit (Roman · pronunciation aid) | 古德 transliteration attested | Precise Consciousness-Only meaning |
|---|---|---|---|
| 三無自性性 / 三種無體相（Bodhiruci）[the three kinds of absence of intrinsic nature] | — | 〔this sūtra T16n0676 0694a13〕; Woncheuk 「無自性言，顯三無性」 ["the words 'absence of intrinsic nature' display the three non-natures"] 〔X0259b10–11〕; no 古德 transliteration attested, left blank | Upon the three natures the three non-natures are established: the absence of intrinsic nature as to mark (the wholly-imagined) · as to arising (the other-dependent) · as to ultimate meaning (one portion of the other-dependent + one portion of the perfectly-accomplished) |
| 相無自性 / 無自體相（Bodhiruci）[the absence of intrinsic nature as to mark] | — | 〔this sūtra 0694a15〕; Woncheuk 「此釋相言，謂依名言所立相故」 ["this explains the word 'character,' a character set up in dependence on names-and-words"] 〔X0261c02–03〕; no 古德 transliteration attested, left blank | The wholly-imagined mark is set up by mere designation alone, not set up by its own characteristic, hence without intrinsic nature |
| 生無自性 / 無生體相（Bodhiruci）[the absence of intrinsic nature as to arising] | — | 〔this sūtra 0694a18〕; Woncheuk 「此釋生言…由依他緣力故有，故說為生」 ["this explains the word 'arising'… because it comes to be through the force of dependent conditions, it is said to be 'arising'"] 〔X0261c22〕; no 古德 transliteration attested, left blank | The other-dependent comes to be through the force of conditions, is not there of itself, hence without intrinsic nature |
| 勝義無自性 / 第一義諦無自體相（Bodhiruci）[the absence of intrinsic nature as to ultimate meaning] | — | 〔this sūtra 0694a20〕; Woncheuk 「依他起上無圓成實，故緣生法…亦名勝義無自性性」 ["upon the other-dependent there is no perfectly-accomplished, therefore the conditionally-arisen dharma… is also called the absence of intrinsic nature as to ultimate meaning"] 〔X0262a14–18〕; no 古德 transliteration attested, left blank | Two gateways: the other-dependent is not the object-realm of pure cognition (one portion) · the perfectly-accomplished is made manifest by the selflessness-of-dharmas (one portion) |
| 密意 [hidden intent] | — | 〔this sūtra T16n0676 0694a13–15 (ending in first half)·0695a17–22〕 「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」 ["upon the hidden intent of three kinds of absence of intrinsic nature, I say that all dharmas are without intrinsic nature — namely, the absence of intrinsic nature as to mark, as to arising, and as to ultimate meaning"] · 「我依此故密意說言唯有一乘」 ["upon this I speak by hidden intent, saying there is only One Vehicle"]; no 古德 transliteration attested, left blank | The Buddha, upon the hidden intent of the three non-natures, establishes the editorial shorthand “all dharmas lack intrinsic nature” and says “there is but One Vehicle” (the complete sentence for the former is at left; neither is to be taken merely according to the words) |
| 了義 / 不了義（未了義）[of final meaning / of provisional meaning (of not-yet-final meaning)] | — | 〔this sūtra T16n0676 0697a27·0697b03–04·0697b08〕; Bodhiruci writes 『了義修多羅／不了義修多羅』 ["the sūtra of final meaning / the sūtra of provisional meaning"] 〔T16n0675 0673c23·c25〕; no 古德 transliteration attested, left blank | The third time, turning the Dharma-wheel by the fully explicit mode = the true final meaning; the first two times (the four truths · non-nature taught in a hidden mode) = of not-yet-final meaning (this sūtra's own judgment; this layer only records, does not judge) |
| 轉法輪 [turning the wheel of the Dharma] | — | 〔this sūtra T16n0676 0697a23–0697b09〕 「以四諦相轉正法輪」「依一切法皆無自性…以隱密相轉正法輪」「無自性性，以顯了相轉正法輪」; no 古德 transliteration attested, left blank | The sūtra's judgment: first, the four truths · second, non-nature taught in a hidden mode · third, the absence of nature taught in a fully explicit mode; Wŏnch'ŭk separately calls the second the “teaching of no-characteristic”〔X0260b23–c03〕 |
| 毘濕縛藥 / 毘舒婆藥草（Bodhiruci）[the viśva remedy] | viśva（the remedy's name） | 〔this sūtra T16n0676 0696c29〕; Bodhiruci 「毘舒婆藥草」 〔T16n0675 0673b22〕 (毘濕縛 / 毘舒婆, the same sound in different transliteration); Xuanzang's transliteration | The first of the four similes: it should be placed into every prescription of dispersal-medicines and seers'-medicines, a figure of the teaching of final meaning placed everywhere among the sūtras of provisional meaning |
| 自性涅槃 [by their own nature in nirvāṇa] | — | 〔this sūtra T16n0676 0694b08–24〕 「本來寂靜、自性涅槃」 ["quiescent from the very first, by their own nature in nirvāṇa"]; no 古德 transliteration attested, left blank | The very nature of dharmas is quiescence; upon the absence of intrinsic nature as to mark · the absence of intrinsic nature as to ultimate meaning made manifest by the selflessness-of-dharmas, by hidden intent it is taught that all dharmas are quiescent from the very first, by their own nature in nirvāṇa |
| 阿耨多羅三藐三菩提 [anuttarā-samyak-saṃbodhi] | anuttarā-samyak-saṃbodhi | 〔this sūtra T16n0676 0695a24〕; Xuanzang's transliteration | Unsurpassed perfect awakening; the śrāvaka wholly bent toward quiescence in the end cannot realize it (the One-Vehicle hidden-intent passage) |
VI. Similes & figures (譬喻·修辭)
This chapter is especially rich in similes, in two sets: the three similes of Sub ② (matched to the three non-natures · Woncheuk matches each simile in turn) · the four similes of Sub ③ (matched to the teaching of final meaning placed everywhere among the sūtras of provisional meaning · the scripture itself raises them, the Buddha confirming).
(i) 〔Sub ②〕The three similes (matched to the three non-natures) — 〔T16n0676 0694b01–06〕 「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」 ["Just as a sky-flower, so too is the absence of intrinsic nature as to mark — know it likewise. Just as a conjured image, so too is the absence of intrinsic nature as to arising — know it likewise; and so too one portion of the absence of intrinsic nature as to ultimate meaning. Just as empty space, which is only the manifestation of the no-nature of the host of forms and pervades all places — so too one portion of the absence of intrinsic nature as to ultimate meaning, made manifest by the selflessness-of-dharmas, pervading all things"]:
- The sky-flower simile → the absence of intrinsic nature as to mark: figure (vehicle) = the appearance of a flower arising in space (while in truth in space there is from the very first no flower) · ground (tenor) = the wholly-imagined mark (existent for cognition, without existence in principle) · what is shown = the absence of intrinsic nature as to mark (set up by mere designation, not by its own characteristic). Woncheuk: 「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」 ["because of an eye-disorder, in empty space the appearance of a flower arises, while in truth in empty space there is from the very first no flower; the wholly-imagined is likewise"] 〔X0263a05–08〕.
- The conjured-image simile → the absence of intrinsic nature as to arising (+ one portion of the absence as to ultimate meaning): figure (vehicle) = the conjured image (not existent yet seeming to exist · without reality) · ground (tenor) = the other-dependent mark · what is shown = the absence of intrinsic nature as to arising (coming to be through the force of conditions, not of itself), together with one portion of the absence as to ultimate meaning. Woncheuk: 「皆用依他以為自性，故如幻像」 ["both take the other-dependent as their own-nature, hence 'like a conjured image'"] 〔X0263a14–15〕.
- The empty-space simile → one portion of the absence of intrinsic nature as to ultimate meaning: figure (vehicle) = empty space (made manifest by the no-nature of the host of forms · pervading all places) · ground (tenor) = the perfectly-accomplished (made manifest by the selflessness-of-dharmas) · what is shown = the absence of intrinsic nature as to ultimate meaning (made manifest by the selflessness-of-dharmas · pervading all). Woncheuk: 「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」 ["empty space has its two meanings: first, made manifest by the no-form; second, pervading all places. The suchness, the absence of intrinsic nature as to ultimate meaning, know it likewise"] 〔X0263a21–24〕.
(ii) 〔Sub ③〕The four similes (matched to the teaching of final meaning placed everywhere among the sūtras of provisional meaning) — Born of the Ultimate Meaning, after understanding, raises the four similes himself, and the Buddha confirms them (〔T16n0676 0697a18–22〕 「復於此義善作譬喻，所謂世間毘濕縛藥，雜彩畫地，熟酥，虛空…汝應受持」 ["and you are able to make fine similes for this meaning — namely, the worldly viśva remedy, the variegated ground of coloured painting, clarified butter, and empty space… you should uphold it"]):
- The viśva-remedy simile — 〔T16n0676 0696c28–0697a03〕 「譬如毘濕縛藥，一切散藥、仙藥方中，皆應安處」 ["it is like the viśva remedy, which should be placed into every prescription of dispersal-medicines and seers'-medicines"]: figure (vehicle) = the viśva remedy (pervading all medicine-prescriptions) · ground (tenor) = the teaching of final meaning of the absence of intrinsic nature · what is shown = the teaching of final meaning should be placed everywhere among all the sūtras of provisional meaning.
- The coloured-painting-ground simile — 〔T16n0676 0697a03–08〕 「如彩畫地，遍於一切彩畫事業皆同一味…復能顯發彩畫事業」 ["it is like the ground of a coloured painting, which throughout all the works of coloured painting is of one and the same savour… and yet is able to set forth and reveal those works of coloured painting"]: figure (vehicle) = the ground of coloured painting (of one savour · setting forth and revealing the painting-work) · ground (tenor) = the teaching of final meaning · what is shown = throughout the sūtras of provisional meaning of one and the same savour · and able further to set forth and reveal the meaning those sūtras have not made plain.
- The clarified-butter simile — 〔T16n0676 0697a08–12〕 「譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味」 ["it is like clarified butter cast into all manner of ripe and choice cakes and fruits, which brings forth a finer savour still"]: figure (vehicle) = clarified butter (cast into cakes and fruits, bringing forth a finer savour) · ground (tenor) = the teaching of final meaning · what is shown = set within the sūtras of provisional meaning, bringing forth a surpassing gladness.
- The empty-space simile — 〔T16n0676 0697a12–17〕 「譬如虛空遍一切處，皆同一味，不障一切所作事業」 ["it is like empty space, which pervades all places, is of one and the same savour, and does not hinder any of the works that are done"]: figure (vehicle) = empty space (pervading all · of one savour · without hindrance) · ground (tenor) = the teaching of final meaning · what is shown = throughout the sūtras of provisional meaning of one and the same savour · and not hindering the works cultivated by the śrāvakas, pratyekabuddhas, and Great Vehicle.
The three similes (Sub ②) match the three non-natures one by one (Woncheuk matches each simile in turn); the four similes (Sub ③) match the teaching of final meaning placed everywhere among the sūtras of provisional meaning (the scripture itself raises them · the Buddha confirming). The empty-space simile serves twice: in Sub ② a figure of the absence of intrinsic nature as to ultimate meaning (made manifest by the selflessness-of-dharmas · pervading all) · in Sub ③ a figure of the teaching of final meaning pervading the sūtras of provisional meaning (of one savour · without hindrance), the ground differing while the figure is the same. Bodhiruci has the cross-collation of all three similes and four similes (the viśva-grass remedy · the painting-ground · clarified butter · empty space); Paramārtha / Guṇabhadra left blank.
VII. Cross-readings (互讀)
This chapter itself establishes the three kinds of absence of intrinsic nature, matches the three natures to the three non-natures, classifies the teaching by three times, and explains the hidden intent of the One Vehicle. The entries below are limited to identified later passages for thematic cross-reading; no treatise is presented as reproducing that complete set unless the item says so from a cited locus:
- The Thirty Verses, verses 23 to 24: 「即依此三性，立彼三無性，故佛密意說，一切法無性。初即相無性，次無自然性，後由遠離前，所執我法性」 ["Upon just these three natures the three non-natures are established; therefore the Buddha by hidden intent says all dharmas are without nature. The first is the absence of intrinsic nature as to mark; next, the absence of intrinsic nature as to self-arising; the last, by being far removed from the prior, the grasped self-and-dharma nature"] — an explicit verbal correspondence with this chapter's matching of the three non-natures to the three natures and its hidden-intent teaching (Woncheuk, glossing this chapter, cites just this verse to settle the three natures establishing the three non-natures as right 〔X0262c17–X0263a01〕).
- The Cheng Weishi Lun, scrolls 8–9, the three natures and three non-natures: the three non-natures of mark · arising · ultimate meaning · 「故佛密意說，一切法皆無自性，非性全無」 ["therefore the Buddha by hidden intent says all dharmas are without intrinsic nature, not that nature is wholly absent"] — an explicit comparison for this chapter's two gateways of the three non-natures and its hidden-intent teaching (Kuiji cites the Cheng Weishi Lun scroll 9 to gloss the teaching of the three non-natures as not of final meaning 〔T45n1861 0246c14–17〕).
- Kuiji’s Forest of Categories of the Mahāyāna Dharma-Garden, 〈General Analysis〉, “Difference of Time and Benefit,” and 〈Forest of the Various Vehicles, Fourth〉: the former names the sūtra at 〔T45n1861 0248b26–27〕 and cites this chapter’s three-period passage at 〔0248c06–21〕; the latter contains a separate passage on the One Vehicle as skillful teaching 〔0266b03–05〕, for comparison with this chapter's One-Vehicle intent.
- The Mahāyāna-saṃgraha, the Division on the Characteristics of the Knowable: the other-dependent, wholly-imagined, and perfectly-accomplished natures, and hidden-intent statements resolved through those three natures 〔T31n1594 0137c28–0141a16〕. This is a thematic cross-reading; the treatise does not set out this chapter's formal triad of non-natures, and its Division on the Cause-and-Fruit of Entering is not used as a source for that triad.
- The Madhyānta-vibhāga, the Chapter Distinguishing the Characteristics, the three natures: unreal discrimination and the three natures, as a thematic comparison; that chapter does not set out this chapter's formal triad of non-natures. Woncheuk, glossing the conjured-image simile, separately cites 「如阿毗達摩經說：幻等八喻顯依他起」 ["as the Abhidharma-sūtra says: the eight similes of conjuration and the rest display the other-dependent"] 〔X0263a12–13〕.
Cross-readings are thematic pointers; only canon numbers and loci printed in an item are source claims.
VIII. Witness collation (校本定位)
- Xuanzang T676 (base text): the chapter “The Absence of Intrinsic Nature”, beginning at 〔T16n0676 0693c15〕, ending at 〔0697c05–06〕 "seventy-five thousand bodhisattvas gain the forbearance grounded in the non-arising of dharmas" (end of scroll two). Sub ① The Bodhisattva's Question 0693c16–0694a12 (the hidden-intent line 0693c28–0694a01) · Sub ② The Tathāgata's Right Exposition 0694a13–0696b11 (the definition of the three non-natures 0694a13–b06 · the three similes 0694b01–06 · upon the absence as to mark teaching without arising-or-ceasing 0694b07–14 · upon the absence as to ultimate meaning made manifest by the selflessness-of-dharmas teaching 0694b15–24 · establishing the cause-and-condition of the three non-natures 0694b25–0694c13 · teaching the three non-natures according to capacity 0694c14–0695a13 · the hidden intent of the One Vehicle 0695a13–b08 · the four kinds of beings, who understand or do not 0695b09–0696a29 · the repeating verse 0696b01–11) · Sub ③ The Understanding and Upholding 0696b12–0697a22 (the understanding 0696b12–0696c28 · the four similes: the viśva remedy 0696c28–0697a03 · the ground of coloured painting 0697a03–08 · clarified butter 0697a08–12 · empty space 0697a12–17 · the Buddha praises 0697a18–22) · Sub ④ The Weighing-and-Praising 0697a23–0697b26 (the first time 0697a23–28 · the second time 0697a28–0697b04 · the third time 0697b04–09 · the question on the merit of upholding the sūtra 0697b09–14 · the weighing of merit 0697b15–26) · Sub ⑤ The Upholding-in-accordance-with-the-Teaching 0697b27–0697c06 (the request for the name 0697b27–29 · named "the teaching of ultimate-meaning final meaning" 0697b29–0697c01 · the assembly gains benefit 0697c01–06 · seventy-five thousand bodhisattvas gain the forbearance grounded in the non-arising of dharmas 0697c05–06).
- Bodhiruci T675 (full-text primary cross-collation · Chapter Eight, the Chapter of the Holy One Who Accomplishes the Ultimate Meaning's Questions): the Chapter of the One Who Accomplishes the Ultimate Meaning's Questions, the Eighth, beginning at 〔T16n0675 0670b16〕 (scroll two), ending at the end of scroll two 〔0674a29〕. The question's hidden-intent line 0670b25–27 · the definition of the three absences-of-essence-and-character 0670c07–c23 · the One Vehicle 0671c16–19 · the summary provisional-meaning clause 0672a06–08 · the closing verse (the three non-natures + the One Vehicle) 0673a01–10 · the four similes (the viśva-grass remedy 0673b21 · the painting-ground 0673b25 · clarified butter 0673c01 · empty space 0673c05) · the Buddha's confirmation of the four similes 0673c13–15 · the threefold classification by time (the first turning 0673c17 · the second turning 0673c21 · the third turning 0673c25–0674a01) · the upholding "the sūtra that teaches the ultimate meaning, of final meaning" 0674a22–25 · the gaining of benefit 0674a25–28.
- The Saṃdhinirmocana-section T1579 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang · all five sections cited in full): scroll 76, the fifth part of the Bodhisattva-stage within the Section that Settles the Meaning (scroll 76 opens at 0718a02). 「復次，諸法無自性相，當知如解深密經中，勝義生菩薩白佛言…」〔T30n1579 0719b14–15〕, ending at "seventy-five thousand bodhisattvas gain the forbearance grounded in the non-arising of dharmas" 〔0723b08–09〕 (scroll 76 closes at 0723b10). The definition of the three non-natures 0719c12–0720a01 · the three similes (the sky-flower, the conjured image, empty space) 0720a01–05 · the One Vehicle 0720c18–c22 · the four similes (the viśva remedy 0722c03 · the ground of coloured painting 0722c07 · clarified butter 0722c12–13 · empty space 0722c16–17 · the Buddha's confirmation, restating 0722c23–24) · the threefold classification by time (the first time 0722c26 · the second time 0723a02 · the third time 0723a07–12) · the upholding "this is called the teaching of ultimate-meaning final meaning" 0723b03 · the gaining of benefit 0723b04–09. 〔From 0723b10 scroll 76 closes; the Maitreya śamatha block cited below (= Ch. 6) is already in scroll 77 and does not belong to this chapter.〕
- Woncheuk X0369 (primary · dedicated commentary): the gloss on the chapter “The Absence of Intrinsic Nature” (the chapter-title “Saṃdhinirmocana-sūtra, The Absence of Intrinsic Nature, the Fifth” X0259b07 · within scroll four "the second of the sūtra-text," continuing in scroll five). The gloss on the chapter's name (the three non-natures matched to the three natures) X0259b08–13 · the five-segment structural outline X0259b16–20 · the major outline (seven chapters in three stretches · the object to be contemplated) X0203b19–c09 · the gloss on the absence as to mark X0261b21–22·c02–05 · the gloss on the absence as to arising X0261c16–17·c21–23 · the gloss on the absence as to ultimate meaning X0262a08–18 · the three natures establishing the three non-natures (citing the Thirty Verses) X0262c17–X0263a01 · the three similes (the sky-flower X0263a05–08 · the conjured image X0263a12–15 · empty space X0263a21–24) · the threefold classification by time X0260b23–c03 · the hidden intent of the One Vehicle X0268a24–b12·c08–12.
- Dunlun T1828: the gloss on the cited block of this chapter within the Saṃdhinirmocana-section (the Notes on the Yogācārabhūmi, scroll nineteen-remainder / scroll twenty region). The seven-meaning master-outline (this chapter the fourth) 0771b01–05 · the Born of the Ultimate Meaning fourfold structural division 0774c06–09 · the question-and-answer fivefold structural division 0774c15–18 · the three non-natures (the cited block · Tài) 0774c19–25 · (the five-matters passage · Jǐng) 0755c06–15 · the threefold classification by time (Jǐng) 0777a05–22 · (Tài) 0777a23–b03 · the hidden intent of the One Vehicle (Jǐng · Bèi) 0775c10–20.
- Kuiji T1861: 〈General Analysis〉, “Difference of Time and Benefit,” names the sūtra at 0248b26–27 and cites the whole passage of this chapter's threefold classification by time at 0248c06–21 · sets forth the three non-natures (marking the source the Saṃdhinirmocana-section scroll 76) 0248b25–c03 · cites the Cheng Weishi Lun scroll 9 on the teaching of the three non-natures as not final 0246c14–17 · briefly shows the three times matched to the teachings 0249a10–14; 〈Forest of the Various Vehicles, Fourth〉 treats the hidden intent of the One Vehicle 0266b03–05. The place-name he cites as "婆羅泥斯" (a transmission-variant differing from Xuanzang's "婆羅痆斯").
- Paramārtha's Foshuo Jiejie jing (佛說解節經) T677: does not cover this chapter, left blank (the Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole).
- Guṇabhadra T678 / T679: do not cover this chapter, left blank (Guṇabhadra's two texts correspond to the last two chapters of the Saṃdhinirmocana = Ch. 7 · Ch. 8).