English
English version: Sentient beings have varying capacities and responses. Although the texts may differ in wording, what real difference is there in the principles they convey? It is because sentient beings have, from beginningless time, clung to the notion of 'self' (ātman). To initially break through this delusion, it was taught that 'self' does not truly exist. Consequently, practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cling to the idea that 'self' is entirely non-existent and falsely believe that real dharmas (dharma) exist apart from the mind. To further remove this affliction, it is generally taught that all is emptiness. If the Tathagata (如来) speaks of emptiness and considers dharmas outside the mind to be empty as well, sentient beings will not understand and will cling to the idea that all is emptiness. If this ailment of emptiness grows stronger, it should be dispelled. Therefore, the Avataṃsaka Sūtra (华严经) states, 'The Three Realms are only mind,' and the Nirvana Sutra (涅槃经) elucidates 'the unconditioned, self, and purity.' Saying that existence is within the mind removes the ailment of emptiness; saying that there is nothing outside the mind dispels the affliction of existence. This differs from external paths and is indeed worthy of reliance. Yet, it is not entirely emptiness, so the practice of the Ten Conducts (十行) is necessary. Question: Since it is said that all is emptiness, clearly indicating that nothing truly exists, how can it be said that there is existence within the mind if all is emptiness? Therefore, the Prajñāpāramitā Sūtra (般若经) says that one illuminates and sees that the five aggregates (pañca-skandha), etc., are all empty. Answer: It is with a secret meaning that it is generally said that all is emptiness. In ultimate truth, it is only said that the completely imputed nature (parikalpita-lakṣaṇa) does not truly exist. The dependent nature (paratantra-lakṣaṇa) and the perfectly established nature (pariniṣpanna-lakṣaṇa) are not non-existent within consciousness (vijñāna). It is not said that these two are also non-existent. Question: What is the proof of this? Answer: The Saṃdhinirmocana Sūtra (解深密经), Yogācārabhūmi-śāstra (瑜伽师地论), and other scriptures state that Paramārthotpāda Bodhisattva (胜义生菩萨) said to the Buddha: 'World-Honored One, I often dwell alone in quiet places, and such thoughts arise in my mind. The World-Honored One has, through countless teachings, spoken of the self-characteristics (svalakṣaṇa), arising characteristics (utpāda-lakṣaṇa), and ceasing characteristics (bhaṅga-lakṣaṇa) of all aggregates (skandha), that they should be eternally severed and completely known, that those not yet arisen should be made to arise, and that those already arisen should be made to firmly abide, practiced without forgetting, and increased and expanded. The World-Honored One has also said that all dharmas (dharma) have no inherent existence (svabhāva), no arising or ceasing, are originally quiescent, and their nature is nirvana (涅槃). I do not know upon what secret meaning the World-Honored One speaks in this way.' The World-Honored One replied: 'Paramārthotpāda, you should know that I rely on the three natures of non-inherent existence (tri-niḥsvabhāvatā) and speak with a secret meaning that all dharmas have no inherent existence. These three natures of non-inherent existence are: the nature of non-inherent characteristics (lakṣaṇa-niḥsvabhāvatā), the nature of non-inherent arising (utpāda-niḥsvabhāvatā), and the nature of non-inherent ultimate meaning (paramārtha-niḥsvabhāvatā). The first is the completely imputed characteristics (parikalpita-lakṣaṇa) of dharmas. These characteristics are established by false names, not by self-characteristics, so they are called the nature of non-inherent characteristics. This means that the completely imputed nature has no substantial characteristics and is named the nature of non-inherent characteristics. And to speak of characteristics is to falsely establish them based on names, not to say that the completely imputed nature has substantial characteristics, so they are established as characteristics. That is, the nature of non-inherent characteristics is taken as the initial non-inherent existence. Therefore, the word 'nature' is repeated.' There are two other natures of non-inherent existence. --------------------------------------------------------------------------------
Chinese
准知。二谓诸法依他起相。此由依他缘力故有。非自然有。是故说名生无自性性。意云。依他不以自然之法而生。名生无性。三谓诸法圆成实相。亦名胜义无自性性。法无我性名为胜义。无自性性之所显故。由此因缘。名为胜义无自性性。意云。真如是无我性。体即胜义。而非无性。然因我法二空所显。从彼能显二空为名。亦名无性。又云。我依如是三种无自性性。密意说言一切诸法皆无自性。又云。我依相无自性性。密意说言一切诸法无生灭等。何以故。若法自相都无所有。则无所有生。若无有生。则无灭。若无生灭。乃至于中都无少分所有更可令其般涅槃故。 此中既言。依三无性说诸法无。明知不说成实依他亦为非有。成实依他而体非是三无性故。又一切法若皆是无。如来往昔说彼为无。正当其理。佛今何故称为密意耶。凡言密意。不尽理故。此即说彼依他等上无遍计。故言无一切。非依他等实总无矣。明知阿含般若经等。随所化宜覆相谈也。生由渐深。堪闻至言。故深密等而谈诸法非空非有。方名了教。 问何以知然。答深密经云。胜义生菩萨白佛言。世尊初于一时。在婆罗痆斯仙人堕处施鹿林中。唯为发趣声闻乘者。以四谛相转正法轮。虽是甚奇甚为希有。一切世间诸天人等先无有能如法转者 现代汉语译本：要知道，第二种是诸法依他起相（dependent origination）。这由依赖其他因缘的力量而产生，不是自然而有的。因此，称之为生无自性性（nature of no self-existence by origination）。意思是说，依他起不是以自然的方式产生的，所以称为生无自性。第三种是诸法圆成实相（perfected nature），也称为胜义无自性性（ultimate nature of no self-existence）。法的无我性称为胜义（ultimate truth），因为无自性性显现了它。由于这个原因，称为胜义无自性性。意思是说，真如（tathata）是无我性，其本体就是胜义，但并非没有自性。然而，它是由我法二空（emptiness of self and phenomena）所显现的，所以从能显现它的二空来命名，也称为无自性。经中又说：‘我依据这三种无自性性，秘密地宣说一切诸法皆无自性。’又说：‘我依据相无自性性（nature of no self-existence by characteristics），秘密地宣说一切诸法无生灭等。’为什么呢？如果法的自相完全不存在，那么就不会有产生；如果没有产生，那么就不会有灭亡；如果没有生灭，乃至其中都没有少许可以使其般涅槃（parinirvana）的东西。 这里既然说，依据三种无自性性说诸法是无，就明确知道不是说成实（perfected reality）和依他（dependent origination）也是非有。成实和依他的本体不是三种无自性性。又，如果一切法都是无，如来（Tathagata）过去说它们是无，这才是合乎道理的。佛陀现在为什么说是密意（hidden meaning）呢？凡是称为密意，就是没有完全表达真理。这只是说在依他等之上没有遍计（conceptual construction），所以说没有一切。并非依他等实际上完全没有。这表明阿含经（Agama Sutras）、般若经（Prajna Sutras）等，是随着所教化对象的根器而隐覆地谈论。众生的智慧由浅入深，堪能听闻至高的言教，所以《深密经》（Samdhinirmocana Sutra）等才谈论诸法非空非有，这才能称为了义教（teaching of definitive meaning）。 问：凭什么知道是这样呢？答：《深密经》中说，胜义生菩萨（Paramarthasamudgata Bodhisattva）对佛陀说：‘世尊，您最初在婆罗痆斯（Varanasi）仙人堕处施鹿林中（Deer Park at Sarnath），仅仅为发趣声闻乘（Sravakayana）的人，以四谛相（Four Noble Truths）转正法轮（Dharma wheel）。虽然这非常奇特，非常稀有，一切世间诸天人等先前没有能够如法转法轮的。’
English
English version: Know that, the second is the characteristic of dependent origination (paratantra-svabhava) of all dharmas. This arises due to the power of dependent causes and conditions, and is not naturally existent. Therefore, it is called the nature of no self-existence by origination (anutpada-nihsvabhava). It means that dependent origination does not arise in a natural way, so it is called no self-existence by origination. The third is the perfected nature (parinispanna-svabhava) of all dharmas, also called the ultimate nature of no self-existence (paramartha-nihsvabhava). The selflessness of dharmas is called ultimate truth (paramartha), because the nature of no self-existence reveals it. For this reason, it is called the ultimate nature of no self-existence. It means that suchness (tathata) is selflessness, and its essence is ultimate truth, but it is not without nature. However, it is revealed by the emptiness of self and phenomena (atma-dharma-sunyata), so it is named after the two emptinesses that reveal it, and is also called no self-existence. The sutra also says: 'I, based on these three natures of no self-existence, secretly declare that all dharmas have no self-existence.' It also says: 'I, based on the nature of no self-existence by characteristics (laksana-nihsvabhava), secretly declare that all dharmas have no arising, ceasing, etc.' Why? If the self-characteristic of a dharma does not exist at all, then there will be no arising; if there is no arising, then there will be no ceasing; if there is no arising and ceasing, then there is not even a small part that can be made to attain parinirvana (parinirvana).' Since it is said here that all dharmas are said to be non-existent based on the three natures of no self-existence, it is clearly known that it is not said that perfected reality (parinispanna) and dependent origination (paratantra) are also non-existent. The essence of perfected reality and dependent origination is not the three natures of no self-existence. Moreover, if all dharmas are non-existent, and the Tathagata (Tathagata) said in the past that they are non-existent, then that would be reasonable. Why does the Buddha now call it a hidden meaning (sandhi)? Anything called a hidden meaning is not fully expressing the truth. This only means that there is no conceptual construction (parikalpita) on dependent origination, etc., so it is said that there is nothing at all. It does not mean that dependent origination, etc., are actually completely non-existent. This shows that the Agama Sutras (Agama Sutras), Prajna Sutras (Prajna Sutras), etc., discuss things in a veiled way according to the capacity of those being taught. As the wisdom of beings deepens gradually, they become capable of hearing the supreme teachings, so the Samdhinirmocana Sutra (Samdhinirmocana Sutra) and others discuss dharmas as neither empty nor existent, and this can be called a teaching of definitive meaning (nitartha). Question: How do we know this is the case? Answer: The Samdhinirmocana Sutra says that Paramarthasamudgata Bodhisattva (Paramarthasamudgata Bodhisattva) said to the Buddha: 'World Honored One, you first, at one time, in the Deer Park at Sarnath (Deer Park at Sarnath), where the sages fell, only for those who are inclined towards the Sravakayana (Sravakayana), turned the Dharma wheel (Dharma wheel) of the Four Noble Truths (Four Noble Truths). Although this is very wonderful and very rare, all the gods and humans in the world had not been able to turn the Dharma wheel in accordance with the Dharma before.' --------------------------------------------------------------------------------