English
English version: This is extremely subtle. As for those hundred negations, completely eliminating the fourfold distinctions, only Buddhas can fully comprehend it. Other schools consider this the ultimate state. This is merely a key point in exoteric teachings. However, esoteric schools regard it as the initial gateway to the Buddhist path, not a profound secret. Practitioners must contemplate this deeply. The *Laṅkāvatāra Sūtra* says: The Buddha told Mahamati (a Bodhisattva's name): 'I have given predictions (vyākaraṇa, prophecy of future Buddhahood) to those who have practiced the Bodhisattva path, as well as to the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), based on their reliance on Nirvāṇa without remainder (nirvāṇa, a state of nirvana). Mahamati, my giving predictions to Śrāvakas is to inspire courage in timid beings. Mahamati, in this world and in other Buddha-lands, there are beings who practice the Bodhisattva path but are also fond of the Śrāvaka path. To transform their minds and lead them towards Mahābodhi (great enlightenment), the Nirmāṇakāya Buddha (transformation body of the Buddha) gives predictions to the transformed Śrāvakas, not the Sambhogakāya Buddha (reward body of the Buddha) or the Dharmakāya Buddha (dharma body of the Buddha).' For example: According to this passage, the *Lotus Sūtra* was spoken by the Nirmāṇakāya Buddha. Why? Because the Nirmāṇakāya Buddha gives predictions to the transformed Śrāvakas, etc. If someone says it was spoken by the Dharmakāya Buddha, that is utterly absurd. Master Ci'en in the *Treatise on the Two Truths* says: The Yogācāra and Vijñānavāda schools each have four levels of the two truths (two kinds of truth). The four names of Saṃvṛti-satya (conventional truth) are: 1. Worldly Saṃvṛti-satya (also called truth of name only without substance); 2. Truth of reasoning Saṃvṛti-satya (also called truth of differentiation according to events); 3. Truth of attainment Saṃvṛti-satya (also called truth of expedient establishment); 4. Paramārtha-saṃvṛti-satya (also called truth of provisional name without establishment). The four names of Paramārtha-satya (ultimate truth) are: 1. Worldly Paramārtha-satya (also called truth of manifestation of essence and function); 2. Truth of reasoning Paramārtha-satya (also called truth of differentiation of cause and effect); 3. Truth of attainment Paramārtha-satya (also called truth of reliance on the gate to reveal reality); 4. Paramārtha-paramārtha-satya (also called truth of abandoning explanation and discussing the essence). The first three are called established Paramārtha-satya, and the fourth is called non-established Paramārtha-satya. It is also said: Paramārtha-paramārtha, its essence is subtle, transcends language, and far surpasses all dharmas, is called Paramārtha. The inner realization of sacred wisdom, surpassing the previous four conventional truths, is also called Paramārtha-satya. It is also said: The fourth Paramārtha-paramārtha-satya refers to the non-established, abandoning verbal explanation, and directly discussing the essence of the Dharmadhātu (dharma realm). For example: In this chapter, Paramārtha-paramārtha, abandoning explanation and discussing the essence, inner realization of sacred wisdom, Dharmadhātu, subtle essence transcending language, etc. --------------------------------------------------------------------------------
Chinese
。如是绝离即是显教分域。言因位人等四种言语皆不能及。唯有自性法身以如义真实言能说是绝离境界。是名真言秘密教。金刚顶等经是也。 智度论第五云。不生不灭不断不常不一不异不去不来。因缘生法灭诸戏论。佛能说是我今当礼。乃至诸法不生不灭非不生非不灭。非非不生灭亦非非非不生灭。已得解脱非空非不空。如是等舍灭诸戏论。言语道断深入佛法。心通无碍不动不退名无生忍。是助佛道初门。又三十一云。复次离有为则无无为。所以者何。有为法实相即是无为。无为相者则非有为。但为众生颠倒故。分别说有为相者生灭住异。无为相者不生不灭不住不异。是为入佛法之初门。龙猛菩萨般若灯论观涅槃品颂云。 彼第一义中 佛本不说法 佛无分别者 说大乘不然 化佛说法者 是事则不然 佛无心说法 化者非是佛 于第一义中 彼亦不说法 无分别性空 有悲心不然 众生无体故 亦无有佛体 彼佛无体故 亦无悲愍心 分别明菩萨释云。此中明第一义者。一相故所谓无相。无佛亦无大乘。第一义者是不二智境界。汝说偈者正是说我佛法道理。今当为汝说如来身。如来身者虽无分别。以先种利他愿力。为大誓庄严熏修故。能摄一切众生。 于一切时起化佛身。因此化身有文字章句次第出声。不共一切外道声闻辟支佛故。而为开演二种无我。为欲成就第一义波罗蜜故。为欲成就最上乘者故。名为大乘。有第一义佛故。依止彼佛而起化身。从此化身起于说法。由第一义佛为说法因故。不坏我所立义。亦不坏世间所欲。又云。第一义中如幻如化。谁说谁听。以是故如来无处所。无一法为说。又观邪见品云。般若中说。佛告勇猛极勇猛菩萨。知色非起见处亦非断见处。乃至受想行识非起见处亦非断见处者。是名般若波罗蜜。今以无起等差别缘起令开解者。所谓息一切戏论及一异等种种见悉皆寂灭。是自觉法。是如虚空法。是无分别法。是第一义境界法。以如是等真实甘露而令开解。是一部论宗。 喻曰。今依斯文。明知。中观等息诸戏论寂灭绝离以为宗极。如是义意皆是遮情之门。不是表德之谓。论主自断入道初门。有意智者留心九思之。 龙树菩萨大智度论三十八云。佛法中有二谛。一者世谛。二者第一义谛。为世谛故说有众生。为第一义谛故说众生无所有。复有二种。有知名字相。有不知名字相。譬如军立密号有知者有不知者。复有二种。有初习行有久习行。有著者有不著者。有知他意有不知他意者（离有言辞知其寄言以自宣理）为不知名字相初 现代汉语译本： 于一切时显现化佛之身。因此化身带有文字章句，次第发出声音，不与一切外道、声闻、辟支佛相同，而是为了开演两种无我（人无我、法无我）。为了成就第一义波罗蜜（paramita，到彼岸），为了成就最上乘（Mahayana，大乘）的人，所以名为大乘。因为有第一义佛，依止彼佛而显现化身，从此化身开始说法。由于第一义佛是说法的因，所以不破坏我所建立的义理，也不破坏世间所希望的。又说，在第一义中，一切如幻如化，谁说谁听呢？因此，如来没有固定的处所，没有一法可说。又《观邪见品》中说，《般若经》中，佛告诉勇猛极勇猛菩萨，知道色（rupa，物质）不是产生见解的地方，也不是断灭见解的地方，乃至受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、识（vijnana，意识）不是产生见解的地方，也不是断灭见解的地方，这叫做般若波罗蜜。现在用无起等差别缘起使人开悟，就是息灭一切戏论以及一异等种种见解，全部寂灭。这是自觉之法，是如虚空之法，是无分别之法，是第一义境界之法。用这些真实甘露使人开悟，这是一部论的宗旨。 比喻说，现在依据这段文字，明确知道，中观等宗派以息灭诸戏论、寂灭绝离作为宗旨。这样的意义都是遮情之门，不是表述功德。论主自己断绝了入道的初门，有智慧的人要留心思考。 龙树菩萨《大智度论》第三十八卷说，佛法中有二谛（satya，真谛）：一是世谛（samvriti-satya，俗谛），二是第一义谛（paramartha-satya，胜义谛）。为了世谛的缘故，说有众生；为了第一义谛的缘故，说众生无所有。又有两种人：一种是知道名字相的，一种是不知道名字相的。譬如军队设立密号，有知道的人，有不知道的人。又有两种人：一种是初学的人，一种是久学的人。有执著的人，有不执著的人。有知道他人心意的人，有不知道他人心意的人（离开言辞就能知道他所寄托的意义，用来宣扬自己的道理）。为了不知道名字相的初学者
English
English version: At all times, he manifests a transformation body of the Buddha. Therefore, this transformation body has words and sentences, and emits sounds in sequence, which are different from all non-Buddhist paths, Sravakas (hearers), and Pratyekabuddhas (solitary Buddhas). It is to expound the two kinds of non-self (non-self of person, non-self of phenomena). It is called Mahayana (Great Vehicle) in order to accomplish the first meaning of Paramita (perfection), and to accomplish those who aspire to the highest vehicle. Because there is the Buddha of the first meaning, the transformation body is manifested relying on that Buddha, and from this transformation body, the Dharma is preached. Because the Buddha of the first meaning is the cause of preaching the Dharma, it does not destroy the meaning established by 'my' (the speaker), nor does it destroy what the world desires. It is also said that in the first meaning, everything is like illusion and transformation, who speaks and who listens? Therefore, the Tathagata (Thus Come One) has no fixed place, and there is no Dharma to be spoken. Furthermore, in the chapter on 'Observing Wrong Views', it is said in the Prajna Sutra (Perfection of Wisdom Sutra) that the Buddha told the courageous and extremely courageous Bodhisattva (enlightenment being) that knowing that Rupa (form, matter) is neither a place where views arise nor a place where views cease, and even Vedana (feeling), Samjna (perception), Samskara (volition), and Vijnana (consciousness) are neither places where views arise nor places where views cease, this is called Prajna Paramita. Now, using the dependent origination of no arising and other differences to enlighten people, it is to extinguish all conceptual elaborations and all kinds of views such as oneness and difference, all of which are extinguished. This is the Dharma of self-awareness, the Dharma like space, the Dharma without discrimination, and the Dharma of the realm of the first meaning. Using these true nectar to enlighten people, this is the doctrine of a treatise. By way of analogy, now based on this text, it is clearly known that the Madhyamaka (Middle Way) and other schools take the extinction of all conceptual elaborations, quiescence, and detachment as their ultimate goal. Such meanings are all the gates of negating emotions, not expressing virtues. The author of the treatise himself cuts off the initial gate of entering the path, and those with wisdom should pay attention and think deeply. Nagarjuna Bodhisattva's Mahaprajnaparamitopadesa (Great Discourse on the Perfection of Wisdom), chapter 38, says that there are two truths (satya) in the Buddha's Dharma: one is Samvriti-satya (conventional truth), and the other is Paramartha-satya (ultimate truth). For the sake of Samvriti-satya, it is said that there are sentient beings; for the sake of Paramartha-satya, it is said that sentient beings are without anything. There are also two kinds of people: one knows the characteristics of names, and the other does not know the characteristics of names. For example, an army sets up secret codes, some know them, and some do not. There are also two kinds of people: one is a beginner, and the other has practiced for a long time. Some are attached, and some are not attached. Some know the minds of others, and some do not know the minds of others (apart from words, they can know the meaning he entrusts, and use it to proclaim his own principles). For beginners who do not know the characteristics of names --------------------------------------------------------------------------------
Chinese
习行著者不知他意者故说无众生。为知名字相久习行不着知他意者故说言有众生。 喻曰。初重二谛与常谈同。次二谛有八种人。为不知名字相等四人说真谛中无佛无众生。为后四人故说真谛中有佛有众生。审思之。所谓密号名字相等义。真言教中分明说之。故菩提场经云文殊白佛言。世尊以几所名号于世界转。佛言。所谓名帝释名梵王。名大自在名自然名地。名寂静名涅槃。名天名阿苏罗名空。名胜名义名不实名三摩地。名悲者名慈。名水天名龙名药叉名仙名三界主。名光名火名鬼主。名有名不有名分别名无分别。名苏弥卢名金刚。名常名无常。名真言名大真言。名海名大海。名日名月名云名大云。名人主名大人主。名龙象名阿罗汉害烦恼。名非异名非不异。名命名非命名山名大山。名不灭名不生名真如名真如性。名实际名实际性。名法界名实名无二名有相。文殊师利。我于此世界成就五阿僧祇百千名号。调伏成就诸众生。如来无功用无量种真言色力事相而转。 龙树释大衍论云。言说有五种。名字有二种。心量有十种。契经异说故。论曰。言说有五。云何为五。一者相言说。二者梦言说。三者妄执言说。四者无始言说。五者如义言说。楞伽契经中作如是说。大慧相言说者。所谓执着色等诸相而生。大慧梦 言说者。念本受用虚妄境界依境界梦。觉已知依虚妄境界不实而生。大慧执着言说者。念本所闻所作业生。大慧无始言说者。从无始来执着戏论烦恼种子勋习而生。三昧契经中作如是说。舍利弗言。一切万法皆悉言文。言文之相即非为义。如实之义不可言说。今者如来云何说法佛言我说法者。以汝众生在生说故说不可说。是故说之。我所说者义语非文。众生说者文语非义。语非义语者皆悉空无。空无之言无言于义。不言义者皆是妄语。如义语者。实空不空。空实不实。离于二相中间不中。不中之法离于三相。不见处所。如如如说故。如是五中前四言说虚妄说故不能谈真。后一言说如实说故得谈真理。马鸣菩萨据前四故作如是说。离言说相。心量有十。云何为十。一者眼识心。二者耳识心。三鼻识心。四舌识心。五身识心。六意识心。七末那识心。八阿梨耶识心。九者多一识心十一一识心。如是十中初九种心不缘真理。后一种心得缘真理而为境界。今据前九作如是说离心缘相。 喻曰。言语心量等离不离之义此论明说。显教智者详而解迷。金刚顶发菩提心论云。诸佛菩萨昔在因地发是心已。胜义行愿三摩地为戒。乃至成佛无时暂忘。惟真言法中即身成佛故是说三摩地法。于诸教中阙而不书。 喻曰。此论者龙树 现代汉语译本： 言说者，依于念头和原本所受用的虚妄境界，如同依于境界而做梦。觉悟的人知道所依的虚妄境界是不真实的，因此而生起（觉悟）。大慧啊，执着于言说者，是由于念头和原本所听闻、所造作而生起的。大慧啊，无始以来的言说者，是从无始以来执着于戏论烦恼的种子和熏习而生起的。《三昧契经》中这样说：舍利弗说：‘一切万法都是言语文字，言语文字的表相并不是真实的意义，真实的意义是不可言说的。’现在如来您为什么说法呢？佛说：‘我说法，是因为你们众生处在有生有说的状态，所以说不可说，因此才说。我所说的，是义语而不是文语，众生所说的，是文语而不是义语。语言不是义语，都是空无。空无的言语，无法表达真实的意义。不表达真实意义的，都是妄语。’如果说是义语，那就是真实而空，空而真实，不落于二相，处于中间而不执着于中间。不执着于中间的法，就脱离了三相，不见处所。如如地说，所以是这样。这五种说法中，前四种言说是虚妄的，所以不能谈论真理。后一种言说是如实的，所以能够谈论真理。马鸣菩萨根据前四种说法，这样说：脱离言说之相，心量有十种。哪十种呢？一是眼识心，二是耳识心，三是鼻识心，四是舌识心，五是身识心，六是意识心，七是末那识心（manas-vijnana，意根识），八是阿梨耶识心（alaya-vijnana，藏识），九是多一识心，十是一一识心。这十种心中，前九种心不能缘于真理，后一种心能够缘于真理而作为境界。现在根据前九种说法，这样说：脱离心缘之相。 比喻说：言语、心量等，离与不离的意义，这部论中明白地说出。显教的智者详细地解释，解开迷惑。《金刚顶发菩提心论》说：诸佛菩萨过去在因地发菩提心之后，以胜义行愿三摩地（samadhi，三昧、定）为戒，乃至成佛都没有片刻忘记。只有真言法（mantra，咒语）中才能即身成佛，所以才说三摩地法，在其他教派中缺少而没有记载。 比喻说：这部论的作者是龙树（Nagarjuna）。