English
English version Also known as the King of the Great Teaching of Vajra Peak (Vajradhatu). It is called 'secret' because even Bodhisattvas in the Equal Enlightenment Tenth Ground (the ten stages of Bodhisattva practice) cannot fully understand and perceive it. Details can be found in the Vajradhatu Sutra. The first volume of 'Huayan Five Teachings' says: Now, I will briefly explain the One Vehicle (the supreme teaching of Buddhism) doctrine of Shakyamuni Buddha's Samudra Mudra Samadhi (a profound state of meditation) in ten aspects. First, explain the meaning of establishing the One Vehicle. This One Vehicle doctrine can be divided into two aspects: one is the Distinct Teaching, and the other is the Common Teaching. In the Distinct Teaching, there are also two aspects: one is the Fruit Division of the Nature Sea (the inherent nature of Buddhahood), which is unspeakable. Why? Because it does not correspond to verbal teachings; it is the self-realm of the Ten Buddhas (referring to all Buddhas). Therefore, the 'Treatise on the Grounds' says that the causal division (the stage of cultivating causes) can be spoken, while the fruit division (the stage of attaining the fruit) cannot be spoken, which is what it means. The second is the Causal Division of Dependent Arising (the causes and conditions of the arising of all phenomena), which is the realm of Samantabhadra (symbolizing the vows and practices of Bodhisattvas). Furthermore, the meaning of the Ten Profound Dependent Arising Unobstructed Dharma Gates in the middle volume of the 'Huayan Sutra' says: The dependent arising of the Dharma Realm is free and infinite. Now, I will briefly summarize it into two aspects: one is to explain the meaning of the ultimate fruit attainment, which is the self-realm of the Ten Buddhas; the other is to follow the conditions and explain the teachings based on the causes, which is the realm of Samantabhadra. The first aspect is perfectly harmonious and free; one is all, and all is one. It is impossible to describe its state in words. For example, the Land Sea of the ultimate fruit division in the 'Huayan Sutra' and the meaning of the perfect fusion of the self-nature of the Ten Buddhas, etc., refer to this. Regardless of Indra's net (Indra's palace, a metaphor for endless layers) and subtle details, these are unspeakable. Why? Because they do not correspond to verbal teachings. Therefore, the 'Treatise on the Grounds' says that the causal division can be spoken, while the fruit division cannot be spoken, which is what it means. Question: If the meaning is like this, why does the sutra still talk about the Buddha's Inconceivable Qualities (the Buddha's inconceivable merits) and other fruits? Answer: This fruit meaning is spoken based on the relative relationship of conditions, and it is spoken for the sake of accomplishing the cause. It is not based on the ultimate free fruit. The reason for this is that the Inconceivable Dharma Qualities, etc., are discussed together with the causal stage (the stage of practice), so we know that it is relative. It also says: Question: Above, it was said that the fruit division is separate from conditions and cannot be described, and only the causal division is discussed. Then why is it said that the mind of the final stage of the Ten Faiths (the ten stages of Bodhisattva practice) is the Dharma of attaining Buddhahood and obtaining the fruit? Answer: The Buddhahood that is now spoken of only begins from hearing and seeing the Buddha's teachings, and even in the second life, one can accomplish understanding and practice. Those who have perfected the causal stage of understanding and practice will attain the ultimate free and perfect fruit in the third life. Because the causal body depends on the fruit to be accomplished, those who have perfected the causal stage will be even more diligent. --------------------------------------------------------------------------------
Chinese
即没于果海中。为是证境界故不可说耳。 喻曰。十地论及五教性海不可说文。与彼龙猛菩萨不二摩诃衍圆圆性海不可说言悬会。所谓因分可说者显教分齐。果性不可说即是密藏本分也。何以知然。金刚顶经分明说故。有智者审思之。 天台止观第三卷云。此三谛理不可思议无决定性实不可说。若为缘说不出三意。一随情说（即随他意语）二随情智说（即随自他意语）三随智说（即随自意语）云何随情说三谛。如盲不识乳为说具粖雪鹤四譬。四盲各各作解执起四诤。凡情愚翳亦复如是。不识三谛大悲方便而为说有门空门空有门非空非有门。是诸凡夫终不能见常乐我净真实之相。各执空有互相是非如彼四盲所以常途解二谛者二十三家。家家不同各各异见执自非他。虽饮甘露伤命早夭（云云）随智说三谛者。从初住去非但说中绝于视听。真俗亦然。三谛玄微唯智所照。不可示不可思。闻者惊怪。非内非外非难非易。非相非非相非是世法无有相貌。百非洞遣四句皆亡。唯佛与佛乃能究尽。言语道断心行处灭。不可以凡情图想。若一若三皆绝情望尚非二乘所测。何况凡夫。如乳真色眼开乃见。徒费言语盲终不识。如是说者名为随智说三谛相。即是随自意语也。 喻曰。此宗所观不过三谛。一念心中即具三谛。以此 现代汉语译本：即是沉没于果海之中。因为这是证悟境界的缘故，所以不可说啊。 比喻说，就像《十地论》以及五教所说的性海不可说的文字，与龙树菩萨的‘不二摩诃衍圆圆性海不可说’的说法遥相呼应。所谓因地可以说的部分，是显教的范围；果地的自性不可说，就是密藏的本分。为什么知道是这样呢？因为《金刚顶经》明白地这样说。有智慧的人仔细思考它。 天台宗《止观》第三卷说：‘这三谛的道理不可思议，没有决定的自性，实在不可说。如果为了因缘而说，离不开三种意图：一是随顺众生的情见而说（即随他意语），二是随顺众生的情见和智慧而说（即随自他意语），三是随顺自己的智慧而说（即随自意语）。’ 什么是随顺众生的情见而说三谛呢？就像盲人不能识别乳，就为他们描述乳具有粖、雪、鹤四种比喻。四个盲人各自理解，执着己见，引发四种争论。凡夫的情感愚昧昏暗也是这样。不认识三谛的大悲方便，就为他们说有门、空门、空有门、非空非有门。这些凡夫始终不能见到常、乐、我、净真实的相状，各自执着空、有，互相争论是非，就像那四个盲人一样。所以通常解释二谛的有二十三家，家家不同，各自持有不同的见解，认为自己是对的，别人是错的。即使饮用甘露，也会损伤性命，早早夭折（云云）。随顺智慧而说三谛，从初住菩萨开始，不仅仅是言语停止，视听也停止了，真谛和俗谛也是这样。三谛玄妙精微，只有智慧才能照见，不可指示，不可思议。听的人会感到惊怪。非内非外，非难非易，非相非非相，不是世间的法，没有相貌。百种否定都已消除，四句也都消失了。只有佛与佛才能彻底明白。言语的道路断绝，心识的活动也灭尽。不可以用凡夫的情感去揣测想象。无论是‘一’还是‘三’，都超越了情感的期望，尚且不是二乘所能测度的，更何况是凡夫。就像乳的真实颜色，眼睛睁开才能看见。白费口舌，盲人终究不能识别。这样说，就叫做随顺智慧而说三谛的相状，也就是随顺自己的意愿而说。 比喻说，这个宗派所观的，不过是三谛。一念心中就具备三谛。用这个
English
English version: That is, submerged in the ocean of fruition (Guo Hai). Because it is the state of enlightenment, it is unspeakable. For example, the 'unspeakable' words of the nature-ocean (Xing Hai) in the *Ten Stages Sutra* (*Shi Di Lun*) and the Five Teachings, resonate with Nagarjuna's (*Long Meng*) statement that the 'non-dual Mahayana perfect and complete nature-ocean is unspeakable'. The part that can be spoken of in the cause (hetu) is the scope of the exoteric teachings; the nature of the fruit (phala) that is unspeakable is the original share of the esoteric teachings (Mi Zang). How do we know this? Because the *Vajrasekhara Sutra* (*Jin Gang Ding Jing*) clearly states it. The wise should carefully consider it. The third volume of Tiantai's (*Tian Tai*) *Mohe Zhiguan* (*Zhi Guan*) says: 'The principle of these three truths (San谛) is inconceivable, without a fixed nature, and truly unspeakable. If one speaks of it due to conditions, it cannot be separated from three intentions: first, speaking according to sentient beings' feelings (i.e., speaking according to others' intentions); second, speaking according to sentient beings' feelings and wisdom (i.e., speaking according to both one's own and others' intentions); third, speaking according to one's own wisdom (i.e., speaking according to one's own intentions).' What is speaking of the three truths according to sentient beings' feelings? It is like blind people not being able to recognize milk, so one describes milk to them using the four metaphors of 'having 粖 (fine powder)', 'snow', 'crane', and 'four similes'. Each of the four blind people interprets it differently, clinging to their own views and giving rise to four disputes. The foolishness and ignorance of ordinary people are also like this. Not recognizing the great compassion and skillful means of the three truths, one speaks to them of the 'gate of existence', the 'gate of emptiness', the 'gate of emptiness and existence', and the 'gate of neither emptiness nor existence'. These ordinary people ultimately cannot see the true characteristics of permanence, bliss, self, and purity (Chang, Le, Wo, Jing), each clinging to emptiness and existence, arguing with each other, just like those four blind people. Therefore, there are twenty-three schools that usually interpret the two truths (two levels of truth), each school is different, each holding different views, considering themselves right and others wrong. Even if they drink nectar, they will damage their lives and die young (etc.). Speaking of the three truths according to wisdom, from the stage of the first abode (初住) onwards, not only does speech cease, but also seeing and hearing, and so it is with the true and conventional truths. The three truths are profound and subtle, only wisdom can illuminate them, they cannot be pointed out, cannot be conceived. Those who hear it will be astonished. Neither inside nor outside, neither difficult nor easy, neither a characteristic nor a non-characteristic, not worldly dharmas, without any appearance. A hundred negations are completely eliminated, and all four phrases are gone. Only Buddha and Buddha can fully understand it. The path of language is cut off, and the activity of the mind is extinguished. It cannot be imagined by ordinary people's feelings. Whether 'one' or 'three', it surpasses emotional expectations, and is not even measurable by the two vehicles (二乘), let alone ordinary people. It is like the true color of milk, only seen when the eyes are opened. Wasting words, the blind will never recognize it. Speaking in this way is called speaking of the characteristics of the three truths according to wisdom, which is speaking according to one's own intentions.' For example, what this school observes is nothing more than the three truths. In a single thought, one possesses all three truths. Using this --------------------------------------------------------------------------------
Chinese
为妙。至如彼百非洞遣四句皆亡。唯佛与佛乃能究尽。此宗他宗以此为极。此则显教关楔。但真言藏家以此为入道初门不是秘奥。仰觉萨埵不可不思。 楞伽经云。佛告大惠。我为曾行菩萨行诸声闻等依无余涅槃而与授记。大惠我与声闻授记者。为怯弱众生生勇猛心。大惠此世界中及余佛国。有诸众生行菩萨行而复乐声闻法行。为转彼心取大菩提。应化身佛为应化声闻授记。非报佛法身佛而授记莂。 喻曰。依此文法华经者是应化佛所说。何以故。为应化声闻等佛授记莂故。或者谈法身说。甚诬罔而已。 慈恩法师二谛义云。瑜伽唯识二谛各有四重。世俗谛四名者。一世间世俗谛（亦名有名无实谛）二道理世俗谛（亦名随事差别谛）三证得世俗谛（亦名方便安立谛）四胜义世俗谛（亦名假名非安立谛）胜义谛四名者。一世间胜义谛（亦名体用显现谛）二道理胜义谛（亦名因果差别谛）三证得胜义谛（亦名依门显实谛）四胜义胜义谛（亦名废诠谈旨谛）前之三种名安立胜义谛。第四一种非安立胜义谛。又云。胜义胜义者。体妙离言迥超众法名为胜义。圣智内证过前四俗复名胜义谛。又云。第四胜义胜义谛者。谓非安立废诠谈旨一真法界也。 喻曰。此章中胜义胜义废诠谈旨圣智内证一真法界体妙离言等 现代汉语译本： 这是非常微妙的。至于那百种否定，彻底消除四句分别，只有佛与佛才能完全理解。其他宗派都以此为最高境界。这只是显教的关要。但密教认为这是进入佛道的最初门径，并非深奥的秘密。修行者不可不深思。 《楞伽经》说：佛告诉大慧（Mahamati，菩萨名）。我为那些曾经修行菩萨行，以及诸位声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）等，依据无余涅槃（nirvāṇa，一种涅槃的境界）而给予授记（vyākaraṇa，预言未来成佛）。大慧，我给声闻授记，是为了让怯弱的众生生起勇猛之心。大慧，在这个世界以及其他佛国，有些众生修行菩萨行，却又乐于声闻法行，为了转变他们的心，让他们趣向大菩提（mahābodhi，伟大的觉悟），应化身佛为应化的声闻授记，而不是报身佛或法身佛给予授记。 比喻说：依照这段经文，《法华经》是应化佛所说。为什么呢？因为应化佛为应化的声闻等授记。如果有人说是法身佛所说，那就非常荒谬了。 慈恩法师在《二谛义》中说：瑜伽行派和唯识宗的二谛（两条真理）各有四重。世俗谛（saṃvṛti-satya，相对真理）的四种名称是：一、世间世俗谛（也叫有名无实谛）；二、道理世俗谛（也叫随事差别谛）；三、证得世俗谛（也叫方便安立谛）；四、胜义世俗谛（也叫假名非安立谛）。胜义谛（paramārtha-satya，绝对真理）的四种名称是：一、世间胜义谛（也叫体用显现谛）；二、道理胜义谛（也叫因果差别谛）；三、证得胜义谛（也叫依门显实谛）；四、胜义胜义谛（也叫废诠谈旨谛）。前三种称为安立胜义谛，第四种称为非安立胜义谛。 又说：胜义胜义，其本体微妙，超越言语，远远超过一切法，称为胜义。圣智内在证悟，超过前面的四种世俗谛，又称为胜义谛。又说：第四种胜义胜义谛，指的是非安立，废除言语诠释，直接谈论旨归的一真法界（dharmadhātu，法界）。 比喻说：这一章中的胜义胜义、废诠谈旨、圣智内证、一真法界、体妙离言等。