Chinese
如是宣说。玄奘法师则说是《相应经》，其中“相应”是相应的意思，即与理相应，与众生的根器相适应。所谓“经”，是为了两种意义：贯穿和摄集。其中贯穿是指所要讲述的意义。摄集是指所要调伏的众生，因为具有这两种意义，所以说是《相应经》。其中获得名称是因为《解深密经》和“经”这两个词所表达和开示的圣教，因为以语言完全显示了以圣言所要表达的甚深密意之方式，所以以能表达和所要表达的意义而安立了经部的名称。这显示了以甚深密意来分别解说经部。这是从六种分别解说中，以主人的角度来作分别解说。名为“绪论品第一”中，“绪论”是论证的绪论，是正确阐述所产生的绪论。“品”是部分之相，或者说是不同的意义，例如“我所听闻”等意义的相类似，以及意义的集合各自不同的缘故，称为“品”。此经共有八品，此品是第一品，所以称为“第一”，因此说《解深密经》“绪论品第一”。其中，经部的正文和自性之如实显示中，“自性”是显示了所说和圣教的自性之名称。“正文”是显示了各自的教义所要表达的不共之处。圣者所说的圣教之类别，玄奘法师以五种方式显示了经部的自性。其中第一种方式是将非真实摄集为真实之方式，例如圣者所说的圣教之名称、词句、文字的集合以及声音等，都是真如的自性。因此，从圣《无垢称经》等经典中说，一切众生都是真如。
English
Thus it was said. The Master Xuanzang said it was the "Corresponding Sutra," in which "corresponding" means to correspond, that is, to correspond with reason and to be suitable for the faculties of sentient beings. The so-called "Sutra" is for two meanings: to string together and to gather. Among them, stringing together refers to the meaning to be explained. Gathering refers to the sentient beings to be tamed. Because it has these two meanings, it is said to be the "Corresponding Sutra." Among them, obtaining the name is because the words "Explication of the Profound Meaning Sutra" and "Sutra" express and reveal the holy teachings. Because it fully shows the way in which the profound meaning to be expressed by holy words is expressed in language, the name of the Sutra is established by the meaning that can be expressed and the meaning to be expressed. This shows that the Sutra is explained separately with profound meaning. This is a separate explanation from the perspective of the master among the six kinds of separate explanations. In the name of "Introduction Chapter First," "Introduction" is the introduction to the argument, which is the introduction produced by the correct explanation. "Chapter" is the aspect of a part, or it can be said to be a different meaning. For example, the aspects of the meanings such as "I have heard" are similar, and the collection of meanings is different from each other, so it is called "Chapter." This Sutra has eight chapters, and this chapter is the first chapter, so it is called "First." Therefore, it is said that the "Explication of the Profound Meaning Sutra" is "Introduction Chapter First." Among them, in the true display of the text and self-nature of the Sutra, "self-nature" is the name that shows the self-nature of what is said and the holy teachings. "Text" shows the uncommon point that each doctrine wants to express. The categories of holy teachings spoken by the Holy Ones, the Master Xuanzang showed the self-nature of the Sutra in five ways. Among them, the first way is to gather the unreal into the real way. For example, the names, words, collections of letters, and sounds of the holy teachings spoken by the Holy Ones are all the self-nature of Suchness. Therefore, from the holy "Vimalakirti Sutra" and other scriptures, it is said that all sentient beings are Suchness.
Chinese
所有这些都被称为如是。第二是把原因归结为唯识的门。如果简而言之，这也有两种意义。第一是用三种方式来解释意义：自性被称为唯识。见解和原因的两种形式通常被称为原因。因此，从唯识论中产生的论著是这样的：识的自性似乎变成了两种部分，即见解和原因都依赖于自性而产生。此外，从识中产生的特征有很多种，但识的产生方式也不同，因此有三种。这是所教导的内容。结合这个解释，原因就是相的形态。见解和原因都是自性唯识的特征。第二是用两种方式来解释意义：见解的形态被称为唯识，原因的形态被称为原因。因此，在唯识论中，内在的识似乎变成了外在的境。这个解释是这样说的。结合这个解释，原因的形态被称为原因，因为原因与见解的形态没有分离，所以被称为唯识。简而言之，名称、词语、文字的集合和声音都是唯识的特征，因此被称为唯识。第三是将假立归结为实体的门，例如在瑜伽行派的论著中，名称等是假立的。因为声音是实体存在的，所以没有与声音分离的其他名称等。就像这样说的。另一种方式是，如果将上述三种门中的每一个都分为两种，那么就会变成六种门。其中，第一种门的两种形式是：第一是将非真实归结为真实，只有真实才是真实，而非真实不是真实。第二是真实和
English
All these are called Suchness. The second is the gateway of condensing the cause into the nature of consciousness-only. If condensed in short, this also has two meanings. The first is to explain the meaning with three aspects: one's own nature is called consciousness-only. The two aspects of view and reason are generally called reason. Therefore, what arises from the treatises established as consciousness-only is like this: the nature of consciousness appears to have become like two parts, because both view and reason arise depending on one's own nature. Furthermore, there are many kinds of characteristics that have become consciousness from that very thing, but the way consciousness has become is also not the same, so there are three kinds. This is what is taught. Combining this explanation, the reason is the aspect of characteristics, because views and reasons are the characteristics of one's own nature, consciousness-only. The second is to explain the meaning with two aspects: the aspect of view is called consciousness-only, and the aspect of reason is called reason. Therefore, in the treatises established as consciousness-only, the inner consciousness itself appears to have become like an external object. This explanation says so. Combining this explanation, the aspect of reason is called reason, because reason is not separate from the aspect of view, so it is called consciousness-only. In short, names, words, collections of letters, and sounds are all characteristics of consciousness-only, so they are called consciousness-only. The third is the gateway of condensing the imputed into substance, such as in the treatises of the Yogacara school, names and so on are imputed. Because sound exists as a substance, there are no other names and so on separate from sound. It is like saying that. In another way, if each of the above three gateways is divided into two, then it will become six gateways. Among them, the two forms of the first gateway are: the first is to condense what is not true into what is true, only what is true is true, and what is not true is not true. The second is what is true and what is true.
Tibetan
མ་ཡིན་པ་ཉིད་རྣམ་པར་དབྱེ་བ་སྟེ། ཡང་དག་པ་མ་ཡིན་པ་ཉིད་ཡིན་ཏེ། ཡང་དག་པ་ཉིད་ནི་མ་ཡིན་ཏེ། མིང་ལ་སོགས་པའི་ཆོས་བཞི་པོ་དག་ཡང་དག་པའི་ངོ་བོ་ཉིད་མ་ཡིན་པའི་ཕྱིར་རོ། །དེ་ལ་སྒོ་གཉིས་པའི་རྣམ་པ་གཉིས་ཀྱང་དང་པོ་ནི་རྒྱུ་མཚན་རྣམ་པར་རིག་པ་ཉིད་དུ་བསྡུ་བ་སྟེ། རྣམ་པར་རིག་པ་ཙམ་དུ་ཟད་ཀྱི། རྒྱུ་མཚན་ནི་མ་ཡིན་པའོ། །གཉིས་པ་ནི་རྣམ་པར་རིག་པ་དང༌། རྒྱུ་མཚན་རྣམ་པར་དབྱེ་བ་སྟེ། མིང་ལ་སོགས་པའི་ཆོས་བཞི་པོ་དག་རྒྱུ་མཚན་ཙམ་དུ་ཟད་ཀྱི། རྣམ་པར་རིག་པ་ཉིད་ནི་མ་ཡིན་ཏེ། མིང་ལ་སོགས་པ་ནི་རྒྱུ་མཚན་གྱི་རྣམ་པས་བསྡུས་པའི་ཕྱིར་རོ། །སྒོ་གསུམ་པའི་རྣམ་པ་གཉིས་ཀྱང་དང་པོ་ནི་བཏགས་པ་རྣམས་རྫས་སུ་བསྡུ་བ་སྟེ། རྫས་ཙམ་དུ་ཟད་ཀྱི་བཏགས་པ་ནི་མ་ཡིན་ནོ། །གཉིས་ནི་བཏགས་པ་དང་རྫས་སུ་ཡོད་པ་རྣམ་པར་དབྱེ་བ་སྟེ། སྒོ་འདི་ནི་བཏགས་པ་དང་རྫས་སུ་ཡོད་པ་གཉིས་བསྟན་པས་མིང་ལ་སོགས་པ་ནི་བཏགས་པ་ཡིན་ལ། སྒྲ་ནི་རྫས་སུ་ཡོད་པ་ཡིན་པའི་ཕྱིར་རོ། །བཞི་པ་ནི་ཆོས་གསུམ་གྱི་ངོ་བོ་ཉིད་ངེས་པར་བསྟན་པའི་སྒོ་སྟེ། ཆོས་གསུམ་ནི་ཕུང་པོ་དང་སྐྱེ་མཆེད་དང་ཁམས་ཀྱི་སྒོ་གསུམ་ཉིད་ཡིན་ཏེ། དེའི་ཕྱིར་ཆོས་མངོན་པ་སྣ་ཚོགས་ཀུན་ལས་བཏུས་པའི་བསྟན་བཅོས་ལས་ཆོས་གསུམ་གྱི་ལེའུ་ཞེས་ འབྱུང་ངོ༌། །ཐམས་ཅད་ཡོད་པར་སྨྲ་བའི་གཞུང་དཔྱད་པས་བཤད་པའི་ཡང་དག་པའི་དོན་ལས་ནི་སྒྲ་ལ་ངོ་བོ་ཉིད་དུ་འདོད་པས་ཆོས་གསུམ་ལས་གཟུགས་ཀྱི་ཕུང་པོ་དང༌། སྒྲའི་སྐྱེ་མཆེད་དང་སྒྲའི་ཁམས་ཀྱིས་བསྡུས་སོ། །མདོ་སྡེའི་གཞུང་དང་སྦྱར་ན་བཏགས་པ་དང་རྫས་སུ་ཡོད་པའི་སྒྲ་གཉིས་ལ་བསྟན་པའི་ངོ་བོ་ཉིད་དུ་འདོད་དེ། ཕུང་པོ་ལྔ་ལས་གཟུགས་ཀྱི་ཕུང་པོས་བསྡུས་སོ། །སྐྱེ་མཆེད་དང་ཁམས་ཀྱི་སྒོ་ནས་ནི་སྒྲའི་སྐྱེ་མཆེད་དང་སྒྲའི་ཁམས་དང་ཆོས་ཀྱི་ཁམས་ཀྱིས་བསྡུས་ཏེ། རྒྱ་ཆེར་ནི་ཆོས་ཀྱི་རྣམ་གྲངས་བསྟན་པ་ལས་རིག་པར་བྱའོ། །འདིར་ཐེག་པ་ཆེན་པོའི་གཞུང་དང་སྦྱར་ན། སྒྲ་དང་མིང་ལ་སོགས་པའི་ཆོས་བཞི་ལ་ངོ་བོ་ཉིད་དུ་འདོད་དེ། ཕུང་པོ་ལྔ་ལས་གཟུགས་དང་འདུ་བྱེད་ཀྱི་ཕུང་པོ་དང༌། སྐྱེ་མཆེད་དང་ཁམས་དང་སྒྲའི་སྐྱེ་མཆེད་དང་ཆོས་ཀྱི་སྐྱེ་མཆེད་དང༌། སྒྲའི་ཁམས་དང༌། ཆོས་ཀྱི་ཁམས་ཏེ། མིང་ལ་སོགས་པའི་ཆོས་གསུམ་པོ་དག་ནི་ཡིད་ཀྱི་རྣམ་པར་ཤེས་པའི་ཡུལ་ཡང་མ་ཡིན་པའི་ཕྱིར་རོ། །ལྔ་པ་ནི་ཆོས་ཀྱི་རྣམ་གྲངས་ཀྱི་ངོ་བོ་ཉིད་བསྟན་པའི་སྒོ་སྟེ། འདི་ཡང་རྣམ་པ་བཞིར་ད
Chinese
非有性之分别，即非真实性，非真实性即非真性，以名等四法，非是真实自性之故。其中第二门之二相，初则将因由摄为唯识性，唯是识而已，非是因由。二则分别识与因由，以名等四法，唯是因由而已，非是识性，以名等为因由之相所摄故。第三门之二相，初则将假立摄为实事，唯是实事而已，非是假立。二则分别假立与实有，此门乃显示假立与实有二者，故名等是假立，而声是实有故。第四是决定显示三法自性之门，三法即是蕴、处、界之三门，是故于《阿毗达磨杂集论》中，有三法品。说一切有部之论，由观察所说之真实义中，以声为自性，故于三法中，以色蕴、声处、声界所摄。若与经部之论相合，则以假立与实有之二声，认为所诠之自性，故于五蕴中，以色蕴所摄。由处界之门而言，则以声处、声界与法界所摄，广则当于显示法之种类中而知。此处若与大乘之论相合，则以声与名等四法，认为自性，故于五蕴中，以色蕴与行蕴，及处界中之声处与法处，声界与法界所摄，以名等三法，亦非是意之识之境故。第五是显示法之种类之自性之门，此亦有四种相。
English
The distinction of non-existence is indeed non-reality, and non-reality is indeed not reality, because the four dharmas such as names are not of the nature of reality. Among them, the two aspects of the second gate, the first is to gather the cause into the nature of consciousness, which is only consciousness, not the cause. The second is to distinguish between consciousness and cause, because the four dharmas such as names are only causes, not the nature of consciousness, because names and so on are included in the aspect of cause. The two aspects of the third gate, the first is to gather the established into reality, which is only reality, not the established. The second is to distinguish between the established and the existent, this gate shows the two of the established and the existent, so names and so on are established, and sound is existent. The fourth is the gate that definitely shows the nature of the three dharmas, the three dharmas are the three gates of skandhas, ayatanas, and dhatus, therefore, in the treatise "Abhidharma Samuccaya", there is a chapter on the three dharmas. The Sarvastivada's theory, from the true meaning said by observation, regards sound as its own nature, so among the three dharmas, it is included in the form skandha, sound ayatana, and sound dhatu. If it is combined with the Sutra Pitaka's theory, then the two sounds of the established and the existent are regarded as the nature of what is expressed, so among the five skandhas, it is included in the form skandha. From the gate of ayatanas and dhatus, it is included in the sound ayatana, sound dhatu, and dharma dhatu, and it should be known in the display of the types of dharma. Here, if it is combined with the Mahayana's theory, then sound and the four dharmas such as names are regarded as their own nature, so among the five skandhas, it is included in the form skandha and the formation skandha, and among the ayatanas and dhatus, the sound ayatana and the dharma ayatana, the sound dhatu and the dharma dhatu, because the three dharmas such as names are also not the object of the mind's consciousness. The fifth is the gate that shows the nature of the types of dharma, and this also has four aspects.