English
English version 'Rūpa' (form, matter) manifests as 'Lakshana' (characteristic, sign). 'Vedanā' (feeling, sensation) is characterized by reception. 'Samjñā' (perception, cognition) is characterized by image-taking. 'Samskāra' (volition, mental formations) is characterized by formation. 'Vijñāna' (consciousness) is characterized by discernment. 'Lakshana' is the meaning of self-nature. Therefore, the 'Abhidharmasamuccaya' extensively explains the 'Skandhas' (aggregates, the five aggregates) and so on in many ways. These are the self-characteristics of each 'Skandha'. Regarding 'Utpāda-lakshana' (the characteristic of arising), 'Bhanga-lakshana' (the characteristic of ceasing), 'Samuccheda' (complete cutting off), etc., the original explanation is not seen. Let me present one explanation: arising from conditions is called 'arising' (Utpāda); the exhaustion of conditions is called 'ceasing' (Bhanga). The destruction of the cause is called 'complete cutting off' (Samuccheda), and the loss of the result is called 'complete knowledge' (Parijñā). That is to say, because afflictions give rise to various karmas, there are 'Skandhas', which is called the 'characteristic of the arising of Skandhas'. If the conditions of karma and afflictions cease, then the 'Skandhas' decline, which is called the 'characteristic of the ceasing of Skandhas'. Since it is known that the suffering 'Skandha' arises from karma and delusion, the complete cutting off of its cause is called the 'characteristic of complete cutting off'. Because the cause is cut off, it is universally known that the 'Skandhas' of the three realms do not arise, which is called the 'characteristic of complete knowledge'. Because of cultivating 'Smṛti-upasthāna' (the four foundations of mindfulness), proper abandonment, etc., one obtains wisdom such as 'complete cutting off' and 'complete knowledge'. Therefore, 'Smṛti-upasthāna' etc., cause the unarisen to arise, and so on. These are all views with attachment in the Śrāvakayāna and Pratyekabuddhayāna. The World-Honored One proclaimed this in the 'Āgama' (early Buddhist texts) in the past. At that time, the self-characteristics, characteristics of arising, characteristics of ceasing, complete cutting off, and all characteristics of complete knowledge of the 'Skandhas' were all said to 'exist'. In the second period, when the 'Prajñāpāramitā Sūtra' (Perfection of Wisdom Sutra) etc. were taught, it was said that all dharmas have no self-nature, no arising, no ceasing, etc., which is completely contradictory. What is the profound meaning of this? The remaining two can be known by analogy: 'Paratantra' (dependent origination) does not arise naturally; the absence of natural arising is the second 'Nihsvabhava' (absence of self-nature), so it is called 'Utpatti-nihsvabhāvatā' (absence of self-nature of arising). 'Parinispanna' (perfected nature) does not have the nature of self or others; because it is the principle of the two emptinesses (Dvai-śūnyatā), it is the third 'Nihsvabhava', with the ultimate truth of no-self nature, called 'Paramārtha-nihsvabhāvatā' (absence of self-nature of ultimate truth). However, 'revealed by the two emptinesses of self and dharma' means that 'Tathātā' (suchness, thusness) is the meaning of the realm of activity of supreme wisdom, so it is called 'Paramārtha' (ultimate truth). It is not the meaning of the realm of the two attachments of self and dharma, so 'Tathātā' can only be revealed in the emptiness of the two attachments of self and dharma. Since it is revealed by the absence of self-nature of the two attachments of self and dharma, it is named 'Nihsvabhava' from the two emptinesses that reveal it. If so, it should be called 'Nihsvabhava Paramārtha', why is it called 'Paramārtha Nihsvabhava'? Answer: Since 'Paramārtha' is revealed by 'Nihsvabhava', 'Paramārtha' is the absence of the two natures of self and dharma. -------------------------------------------------------------------------------- 是故得名胜义无性。
Chinese
成实依他而体非是三无性者。然三无性皆约遍计所执而说。相无自性约计所执当性无有体相而言。生无自性约依他上无计所执自然性说。胜义不约二性本体言也。 随所化宜覆相谈也者。谓据实理一切诸法非空不空。以一切法皆有三性不相离故。然阿含经随所化者宜闻不空。佛即隐覆遍计空相。偏就依圆说有诸法。大般若经随所化人宜闻不有。佛即隐覆依圆有相。偏就计执说诸法空。是故皆名覆相谈也。 生由渐染堪闻等者。如深好色渐染方成。究竟大乘渐闻始悟。故初说有次乃谈空。后时方说非空非有。契会中道乃名圆宗。 唯为发趣声闻乘者。者谓假者即发心人。彼乘体者即以彼位诸无漏智及所证理并诸功德皆为乘体。故庄严论乘体颂云。心说行聚果。名有上中下。依此三品别。建立有三乘。此假者人为欲趣入彼所证道而发其心故。名发趣声闻乘者。 以四谛相转正法轮等者。然此文中三种法轮。即金光明说转照持。既法轮义佛法要宗。况此文中三种不同。今者略以三门分别。一明体性。复有五种。一者自性。即取三乘见修无学所有圣道。唯此性能摧碾等故。二者因起。即取能生圣道之教及闻思修诸方便慧为道因故。三者助伴。即取相应四蕴心法及色蕴性。 现代汉语译本： 因此得名胜义无性（Paramārtha-niḥsvabhāvatā，终极意义上的无自性）。 成实宗认为依他起性（paratantra，缘起性）的本体并非三种无自性。然而，三种无自性都是针对遍计所执性（parikalpita，虚妄分别性）而说的。相无自性（lakṣaṇa-niḥsvabhāvatā，相无自性）是指在遍计所执的自性中，实际上没有本体和相状。生无自性（utpatti-niḥsvabhāvatā，生无自性）是指在依他起性上，没有遍计所执的自然之性。胜义无性（Paramārtha-niḥsvabhāvatā，胜义无自性）不是针对前两种自性的本体而言的。 随顺所化众生的根器而隐覆某些方面来谈论，是指根据真实的道理，一切诸法非空非不空。因为一切法都具有三种自性，并且这三种自性是不可分离的。然而，《阿含经》随顺那些适合听闻‘不空’的众生，佛就隐覆遍计所执的空相，偏重于依他起性和圆成实性（pariniṣpanna，圆满成就性）来说明诸法是存在的。《大般若经》随顺那些适合听闻‘不有’的众生，佛就隐覆依他起性和圆成实性的有相，偏重于遍计所执性来说明诸法是空性的。因此，这两种说法都可以称为隐覆某些方面来谈论。 众生由于逐渐熏染才能堪能听闻等等，就像美好的颜色需要逐渐熏染才能形成一样。究竟的大乘佛法需要逐渐听闻才能领悟。所以，最初说‘有’，然后才谈论‘空’，最后才说‘非空非有’。契合中道的，才称为圆满的宗义。 仅仅是为了启发趣向声闻乘的众生。这里所说的‘假者’，指的是发起菩提心的人。声闻乘的本体，指的是以声闻乘的果位上的各种无漏智慧以及所证悟的真理，以及各种功德作为乘的本体。所以，《庄严经论》中关于乘的本体的偈颂说：‘心、说、行、聚、果，名有上中下。依此三品别，建立有三乘。’这个发起菩提心的人，是为了趣入他所证悟的道路而发心，所以称为启发趣向声闻乘的众生。 以四谛之相转正法轮等等。这里所说的三种法轮，在《金光明经》中说是转、照、持。既然法轮是佛法的纲要和根本，何况这里所说的三种法轮各有不同。现在略以三个方面来分别说明。第一是说明法轮的体性，又分为五种。第一是自性，指的是三乘（声闻乘、缘觉乘、菩萨乘）的见道、修道、无学道的所有圣道。只有这种体性能摧伏、碾碎烦恼等等。第二是因起，指的是能生起圣道的教法，以及闻、思、修等各种方便智慧，作为道的因。第三是助伴，指的是与圣道相应的四蕴心法以及色蕴的性质。
English
English version: Therefore, it is named Paramārtha-niḥsvabhāvatā (Ultimate Absence of Inherent Existence). The Tattvasiddhi School asserts that the nature of paratantra (dependent origination) is not the three niḥsvabhāvatās (absence of inherent existence). However, the three niḥsvabhāvatās are all discussed in relation to parikalpita (the imputed nature). Lakṣaṇa-niḥsvabhāvatā (absence of inherent characteristics) refers to the absence of substance and characteristics in the imputed nature. Utpatti-niḥsvabhāvatā (absence of inherent origination) refers to the absence of inherent naturalness in the paratantra. Paramārtha-niḥsvabhāvatā (ultimate absence of inherent existence) does not refer to the substance of the previous two natures. To discuss by concealing aspects according to the capacity of those being transformed means that, according to the true principle, all dharmas are neither empty nor not empty. This is because all dharmas have three natures that are inseparable. However, the Āgama Sūtras, according to those who are suitable to hear 'not empty,' the Buddha conceals the empty aspect of parikalpita and emphasizes the existence of dharmas based on paratantra and pariniṣpanna (the perfected nature). The Mahāprajñāpāramitā Sūtras, according to those who are suitable to hear 'not existent,' the Buddha conceals the existent aspect of paratantra and pariniṣpanna and emphasizes the emptiness of dharmas based on parikalpita. Therefore, both of these can be called discussing by concealing aspects. Beings are able to hear and so on due to gradual conditioning, just as beautiful colors are formed gradually through dyeing. The ultimate Mahāyāna Dharma is gradually understood through gradual hearing. Therefore, first 'existence' is spoken of, then 'emptiness' is discussed, and finally 'neither empty nor existent' is spoken of. That which accords with the Middle Way is called the perfect doctrine. Solely for those who aspire to the Śrāvakayāna (the Hearer Vehicle). The 'provisional person' refers to the person who generates bodhicitta (the mind of enlightenment). The substance of that vehicle refers to the various uncontaminated wisdoms in the state of the Śrāvakayāna, as well as the truth realized and the various merits, as the substance of the vehicle. Therefore, the verse in the *Ornament of the Mahāyāna Sūtras* regarding the substance of the vehicle says: 'Mind, speech, action, accumulation, result, are named superior, middling, inferior. Based on these three categories, the three vehicles are established.' This person who generates bodhicitta does so in order to enter the path he has realized, therefore he is called one who aspires to the Śrāvakayāna. Turning the Dharma wheel with the aspects of the Four Noble Truths and so on. The three Dharma wheels mentioned here are described in the *Golden Light Sutra* as turning, illuminating, and upholding. Since the Dharma wheel is the key and foundation of the Buddha's teachings, and the three Dharma wheels mentioned here are different, I will briefly explain them in three aspects. First, explaining the nature of the Dharma wheel, which has five aspects. First is the self-nature, which refers to all the holy paths of the Seeing Path, Cultivation Path, and Path of No More Learning of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Only this nature can crush and grind down afflictions and so on. Second is the cause of arising, which refers to the teachings that can generate the holy path, as well as the various skillful means of hearing, thinking, and meditating, as the cause of the path. Third is the assisting companions, which refers to the four aggregates of mind and mental factors that are in accordance with the holy path, as well as the nature of the form aggregate. --------------------------------------------------------------------------------
Chinese
要有戒等方起证故。四者境界。即取四谛十二因缘三性等境。要观境界方有智故。五者得果。即是三乘菩提涅槃。随其所应三乘圣道所得果故。故法轮体克性相从有此五种阙一无故。故亦即是教理行果。二释名字。复分二义。一法二轮。法有二义。一者轨则。即前体性皆可轨则故为法。二任持义。即前五种皆持自性又得名法。轮有四义。一圆满义。具毂辐辋圆满义故。即如所修八圣道中。正见思惟说名为毂。是根本故。正语业命说名为辐。因毂有故。正念勤定说名为辋。摄录余故。故说圣道喻之为轮。二摧碾义。此四种法若伏若断若助若正。未断烦恼皆能摧故。如圣王轮能降未降诸怨敌故。故喻于轮。三镇过义。能镇已伏一切烦恼。遏其势力更不令起。如圣王轮镇已伏者更无返动。故喻于轮。四不定义。转所解法至余身中。从彼见修无学转生言教等智发言教他。他从言教转生见修无学道等。如世间轮随转不定。故前圣法喻之为轮。法即是转持业释也。三者转相。有其三义。一示相转。谓此是苦集灭道谛。示四谛相令其悟解。入于见道断分别障证谛理故。二劝修转。谓说汝应遍知永断作证修习。劝修谛行令更进修。所有断证有学道故。三引证转。谓告彼言。汝已知断证修谛理。住无学道。为作证明。知彼满故。故一一谛 现代汉语译本 要有戒等才能发起证悟的缘故。四者是境界（vishaya）。即是取四谛（catvāri āryasatyāni，苦、集、灭、道）、十二因缘（dvādaśāṅga pratītyasamutpāda）和三自性（trisvabhāva）等境界。必须要观境界才能生起智慧的缘故。五者是得果。即是三乘（trayāna）的菩提（bodhi）和涅槃（nirvāṇa）。随其所应，三乘圣道所得到的果报的缘故。所以法轮的体性、克性、相状，都是由此五种要素构成，缺少任何一种都不行。所以也即是教、理、行、果。二、解释名字。又分为二个含义。一是‘法’，二是‘轮’。‘法’有二个含义。一是轨则。即前面的体性都可以作为轨则，所以称为‘法’。二是任持义。即前面的五种要素都能保持自己的体性，因此得名‘法’。‘轮’有四个含义。一是圆满义。具备毂（nabhi）、辐（ara）、辋（nemi）的圆满意义的缘故。即如所修的八圣道（āryāṣṭāṅgamārga）中，正见（samyagdṛṣṭi）和正思惟（samyaksaṃkalpa）说名为毂，是根本的缘故。正语（samyagvāc）、正业（samyakkarmānta）和正命（samyagājīva）说名为辐，因为有毂才有的缘故。正念（samyaksmṛti）、正精进（samyagvyāyāma）和正定（samyaksamādhi）说名为辋，是摄录其余部分的缘故。所以说圣道比喻为轮。二是摧碾义。这四种法，无论是伏、是断、是助、是正，对于未断的烦恼都能摧毁的缘故。如圣王轮（cakravartin-cakra）能降伏未降伏的各种怨敌的缘故。所以比喻为轮。三是镇过义。能镇压已经降伏的一切烦恼，遏制其势力，不再让它生起。如圣王轮镇压已经降伏的敌人，不再让他们反动。所以比喻为轮。四是不定义。将所理解的法转到其他身中。从彼处生起见道、修道和无学道，转生言教等智慧，用言语教导他人。他人从言教中转生见道、修道和无学道等。如世间的轮子，随着转动而不固定。所以前面的圣法比喻为轮。‘法’就是转持业释。三、转相。有三个含义。一是示相转。即说这是苦谛（duḥkha-satya）、集谛（samudaya-satya）、灭谛（nirodha-satya）、道谛（mārga-satya）。显示四谛的相状，使他们领悟理解，进入见道（darśanamārga），断除分别障，证得谛理的缘故。二是劝修转。即说‘你应该遍知、永远断除、作证、修习’。劝勉修习谛行，使他们更加精进修习，因为有断证的有学道（śaikṣamārga）的缘故。三是引证转。即告诉他们说：‘你已经知道断除、作证、修习谛理’，安住于无学道（aśaikṣamārga），为他们作证明，知道他们已经圆满的缘故。所以一一谛