The Characteristic of the Ultimate Truth
The second chapter opens the sūtra's doctrinal work. Four voices examine the ultimate truth: it is apart from language, beyond ordinary thought, neither the same as nor different from conditioned phenomena, and a single taste throughout all dharmas.
How This Chapter Moves
This chapter is built as four linked exchanges. Bodhisattva Who Questions According to the Principle asks how all dharmas are nondual. Bodhisattva Dharmodgata reports how outsiders could not find the ultimate through reasoning. Bodhisattva Suviśuddhamati asks whether ultimate truth and conditioned phenomena are the same or different. Finally, Elder Subhūti asks about the ultimate as a single taste throughout all frameworks of the path.
All Dharmas Are Nondual 一切法無二
爾時，如理請問菩薩摩訶薩，即於佛前問解甚深義密意菩薩言：「最勝子！言一切法無二，一切法無二者，何等一切法？云何為無二？」
解甚深義密意菩薩告如理請問菩薩曰：「善男子！一切法者，略有二種：一者、有為；二者、無為。是中有為，非有為非無為；無為，亦非無為非有為。」
如理請問菩薩復問解甚深義密意菩薩言：「最勝子！如何有為，非有為非無為；無為，亦非無為非有為？」
At that time, Bodhisattva Mahāsattva Who Questions According to the Principle, there before the Buddha, asked Bodhisattva Revealing the Hidden Intent of the Profound Meaning, "Child of the Victorious One, when it is said that all dharmas are nondual, that all dharmas are nondual, what are 'all dharmas'? And how are they nondual?"
Bodhisattva Revealing the Hidden Intent of the Profound Meaning said to him, "Good son, all dharmas, in brief, are of two kinds: first, the conditioned; second, the unconditioned. Within this, the conditioned is neither conditioned nor unconditioned; and the unconditioned, likewise, is neither unconditioned nor conditioned."
Bodhisattva Who Questions According to the Principle again asked Bodhisattva Revealing the Hidden Intent of the Profound Meaning, "Child of the Victorious One, how is the conditioned neither conditioned nor unconditioned, and how is the unconditioned likewise neither unconditioned nor conditioned?"
Conditioned and Unconditioned Are Provisional Names
解甚深義密意菩薩謂如理請問菩薩曰：「善男子！言有為者，乃是本師假施設句。若是本師假施設句，即是遍計所集、言辭所說；若是遍計所集、言辭所說，即是究竟種種遍計言辭所說。不成實故，非是有為。善男子！言無為者，亦墮言辭。設離有為、無為少有所說，其相亦爾。然非無事而有所說。何等為事？謂諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想謂之有為。
「善男子！言無為者，亦是本師假施設句；若是本師假施設句，即是遍計所集、言辭所說；若是遍計所集、言辭所說，即是究竟種種遍計言辭所說。不成實故，非是無為。善男子！言有為者，亦墮言辭。設離無為、有為少有所說，其相亦爾。然非無事而有所說。何等為事？謂諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想謂之無為。」
Bodhisattva Revealing the Hidden Intent of the Profound Meaning said to Bodhisattva Who Questions According to the Principle, "Good son, what is called 'conditioned' is itself a sentence provisionally designated by the Original Teacher. If it is a sentence provisionally designated by the Original Teacher, then it is something gathered by universal discrimination and spoken by language. If it is gathered by universal discrimination and spoken by language, then it is ultimately only the speech of many kinds of universal discrimination. Because it is not truly established, it is not the conditioned.
"Good son, what is called 'unconditioned' also falls within language. Even if something apart from conditioned and unconditioned were spoken of, its characteristic would be the same. Yet it is not the case that something is spoken of with no matter at all. What is this matter? It is what noble ones, through noble wisdom and noble seeing, directly and perfectly awaken to because they are apart from names and language. Then, with regard to this dharma-nature apart from language, wishing to bring others to direct awakening, they provisionally establish names and concepts, and call it 'conditioned.'
"Good son, what is called 'unconditioned' is also a sentence provisionally designated by the Original Teacher. If it is a sentence provisionally designated by the Original Teacher, then it is something gathered by universal discrimination and spoken by language. If it is gathered by universal discrimination and spoken by language, then it is ultimately only the speech of many kinds of universal discrimination. Because it is not truly established, it is not the unconditioned.
"Good son, what is called 'conditioned' also falls within language. Even if something apart from unconditioned and conditioned were spoken of, its characteristic would be the same. Yet it is not the case that something is spoken of with no matter at all. What is this matter? It is what noble ones, through noble wisdom and noble seeing, directly and perfectly awaken to because they are apart from names and language. Then, with regard to this dharma-nature apart from language, wishing to bring others to direct awakening, they provisionally establish names and concepts, and call it 'unconditioned.'"
Reading note: The point is not that nothing exists. The text says there is a "matter" known by noble wisdom. What is denied is that the labels "conditioned" and "unconditioned" capture that matter as fixed, language-bound realities.
The Magician's Display
爾時，如理請問菩薩摩訶薩復問解甚深義密意菩薩摩訶薩言：「最勝子！如何此事彼諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想，或謂有為？或謂無為？」
解甚深義密意菩薩謂如理請問菩薩曰：「善男子！如善幻師或彼弟子，住四衢道，積集瓦、礫、草、葉、木等，現作種種幻化事業。所謂：象身、馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身。若諸眾生愚癡、頑鈍、惡慧種類，無所曉知，於瓦、礫、草、葉、木等上諸幻化事，見已聞已，作如是念：『此所見者，實有象身、實有馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身。』如其所見，如其所聞，堅固執著，隨起言說：『唯此諦實，餘皆愚妄。』彼於後時應更觀察。
「若有眾生非愚、非鈍、善慧種類，有所曉知，於瓦、礫、草、葉、木等上諸幻化事，見已聞已，作如是念：『此所見者，無實象身、無實馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身；然有幻狀迷惑眼事。於中發起大象身想，或大象身差別之想，乃至發起種種財、穀、庫藏等想，或彼種類差別之想。』不如所見，不如所聞，堅固執著，隨起言說：『唯此諦實，餘皆愚妄。』為欲表知如是義故，亦於此中隨起言說。彼於後時不須觀察。
「如是，若有眾生是愚夫類，是異生類，未得諸聖出世間慧，於一切法離言法性不能了知；彼於一切有為、無為，見已聞已，作如是念：『此所得者，決定實有有為、無為。』如其所見，如其所聞，堅固執著，隨起言說：『唯此諦實，餘皆癡妄。』彼於後時應更觀察。
「若有眾生非愚夫類，已見聖諦，已得諸聖出世間慧，於一切法離言法性如實了知；彼於一切有為、無為，見已聞已，作如是念：『此所得者，決定無實有為、無為。然有分別所起行相，猶如幻事迷惑覺慧，於中發起為、無為想，或為、無為差別之想。』不如所見，不如所聞，堅固執著，隨起言說：『唯此諦實，餘皆癡妄。』為欲表知如是義故，亦於此中隨起言說。彼於後時不須觀察。
「如是，善男子！彼諸聖者於此事中，以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想，謂之有為，謂之無為。」
Then Bodhisattva Who Questions According to the Principle again asked Bodhisattva Revealing the Hidden Intent of the Profound Meaning, "Child of the Victorious One, how is it that this matter is what noble ones, through noble wisdom and noble seeing, directly and perfectly awaken to because they are apart from names and language, and then, with regard to this dharma-nature apart from language, wishing to bring others to direct awakening, provisionally establish names and concepts, calling it either 'conditioned' or 'unconditioned'?"
Bodhisattva Revealing the Hidden Intent of the Profound Meaning said, "Good son, suppose a skilled magician, or a disciple of such a magician, stands at a crossroads, gathers together tiles, pebbles, grass, leaves, wood, and the like, and displays all kinds of magical illusions: the bodies of elephants, horses, chariots, and foot-soldiers; maṇi jewels, pearls, beryl, conch, jade, coral; all kinds of wealth, grain, storehouses, and the like.
"If there are beings of a foolish, dull, and wrong-wisdom type, knowing nothing clearly, then when they see and hear these magical illusions upon the tiles, pebbles, grass, leaves, and wood, they think: 'What we see here truly is an elephant body, truly is a horse body, chariots, foot-soldiers, maṇi jewels, pearls, beryl, conch, jade, coral, all kinds of wealth, grain, storehouses, and the like.' According to what they see and according to what they hear, they grasp firmly and then speak: 'Only this is true; everything else is foolish delusion.' Later, such people still need to examine further.
"But if there are beings who are not foolish, not dull, and are of a good-wisdom type, knowing something clearly, then when they see and hear these magical illusions upon the tiles, pebbles, grass, leaves, and wood, they think: 'What we see here has no real elephant body, no real horse body, chariots, foot-soldiers, maṇi jewels, pearls, beryl, conch, jade, coral, all kinds of wealth, grain, storehouses, and the like. Yet there is the matter of an illusory appearance confusing the eye. Within it, the idea of a great elephant body arises, or the idea of differences within a great elephant body, and so on up to ideas of all kinds of wealth, grain, storehouses, or differences among those kinds.'
"They do not, according to what they see and hear, grasp firmly and then speak: 'Only this is true; everything else is foolish delusion.' Wishing to express and make this meaning known, they too speak within this very situation. Later, such people do not need to examine further.
"In the same way, if beings are of the foolish common type, the ordinary-being type, and have not yet obtained the noble ones' world-transcending wisdom, then they cannot understand the dharma-nature of all dharmas apart from language. When they see and hear all that is conditioned and unconditioned, they think: 'What is obtained here is definitely truly existent conditioned and unconditioned.' According to what they see and hear, they grasp firmly and then speak: 'Only this is true; everything else is deluded nonsense.' Later, such people still need to examine further.
"But if beings are not of the foolish common type, have seen the noble truths, have obtained the noble ones' world-transcending wisdom, and understand the dharma-nature of all dharmas apart from language exactly as it is, then when they see and hear all that is conditioned and unconditioned, they think: 'What is obtained here definitely has no real conditioned or unconditioned. Yet there are patterns of activity arisen from discrimination, like magical illusions confusing awakened wisdom; within them arise ideas of conditioned and unconditioned, or ideas of differences among conditioned and unconditioned.'
"They do not, according to what they see and hear, grasp firmly and then speak: 'Only this is true; everything else is deluded nonsense.' Wishing to express and make this meaning known, they too speak within this very situation. Later, such people do not need to examine further.
"Thus, good son, within this matter those noble ones, through noble wisdom and noble seeing, directly and perfectly awaken because they are apart from names and language. Then, with regard to this dharma-nature apart from language, wishing to bring others to direct awakening, they provisionally establish names and concepts, calling it 'conditioned' and calling it 'unconditioned.'"
Verse Summary
爾時，解甚深義密意菩薩，欲重宣此義而說頌曰：
佛說離言無二義，甚深非愚之所行；
愚夫於此癡所惑，樂著二依言戲論。
彼或不定或邪定，流轉極長生死苦；
復違如是正智論，當生牛羊等類中。
Then Bodhisattva Revealing the Hidden Intent of the Profound Meaning, wishing to restate this meaning, spoke these verses:
The Buddha teaches the nondual meaning apart from language;
it is profound, not the sphere of the foolish.
Foolish people, confused by delusion with regard to this,
delight in language-based conceptual proliferation dependent on duality.
Some are uncertain, and some are fixed in the wrong way;
they wander for an extremely long time in the suffering of birth and death.
Opposing this discourse of correct wisdom,
they will be born among cattle, sheep, and the like.
Dharmodgata: Beyond Ordinary Thought 超過一切尋思
爾時，法涌菩薩白佛言：「世尊！從此東方過七十二殑伽河沙等世界，有世界，名具大名稱；是中如來，號廣大名稱。我於先日，從彼佛土發來至此。我於彼佛土曾見一處，有七萬七千外道并其師首，同一會坐。為思諸法勝義諦相，彼共思議、稱量、觀察、遍推求時，於一切法勝義諦相，竟不能得。唯除種種意解，別異意解，變異意解，互相違背共興諍論，口出矛𥎞，更相𥎞已、刺已、惱已、壞已，各各離散。世尊！我於爾時，竊作是念：『如來出世，甚奇！希有！由出世故，乃於如是超過一切尋思所行勝義諦相，亦有通達，作證可得。』」說是語已。
爾時，世尊告法涌菩薩曰：「善男子！如是，如是！如汝所說。我於超過一切尋思勝義諦相，現等正覺；現等覺已，為他宣說、顯現、開解、施設、照了。何以故？我說：『勝義是諸聖者內自所證；尋思所行是諸異生展轉所證。』是故，法涌！由此道理，當知勝義超過一切尋思境相。復次，法涌！我說：『勝義無相所行；尋思但行有相境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。復次，法涌！我說：『勝義不可言說，尋思但行言說境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。復次，法涌！我說：『勝義絕諸表示，尋思但行表示境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。復次，法涌！我說：『勝義絕諸諍論，尋思但行諍論境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。
「法涌！當知，譬如有人盡其壽量習辛苦味；於蜜、石蜜上妙美味，不能尋思、不能比度、不能信解。或於長夜由欲貪勝解諸欲熾火所燒然故；於內除滅一切色、聲、香、味、觸相妙遠離樂，不能尋思、不能比度、不能信解。或於長夜由言說勝解，樂著世間綺言說故；於內寂靜聖默然樂，不能尋思、不能比度、不能信解。或於長夜由見聞覺知表示勝解，樂著世間諸表示故；於永除斷一切表示薩迦耶滅究竟涅槃，不能尋思、不能比度、不能信解。法涌！當知，譬如有人於其長夜由有種種我所、攝受，諍論勝解，樂著世間諸諍論故；於北拘盧洲無我所、無攝受、離諍論，不能尋思、不能比度、不能信解。如是，法涌！諸尋思者，於超一切尋思所行勝義諦相，不能尋思、不能比度、不能信解。」
At that time, Bodhisattva Dharmodgata said to the Buddha, "World-Honored One, east of here, past worlds as numerous as the sands of seventy-two Ganges Rivers, there is a world named Possessing Great Renown. In that world, the Tathāgata is named Vast Great Renown. Some time ago I came here from that buddha-land. In that buddha-land I once saw, in a certain place, seventy-seven thousand non-Buddhist practitioners together with their leading teachers, all seated in one assembly.
"When, for the sake of thinking through the characteristic of the ultimate truth of dharmas, they all reasoned, measured, examined, and searched everywhere, they were finally unable to obtain the characteristic of the ultimate truth of all dharmas. There were only all kinds of interpretations, differing interpretations, shifting interpretations, each contradicting the others. Together they raised disputes; spears and lances came from their mouths. Having struck, pierced, troubled, and damaged one another, each went off in separation.
"World-Honored One, at that time I thought to myself: 'How marvelous, how rare, that the Tathāgata appears in the world! Because he appears in the world, there can be penetration and realization even of this characteristic of the ultimate truth, which surpasses the reach of all ordinary thought.'"
When he had said this, the World-Honored One told Bodhisattva Dharmodgata, "Good son, so it is, so it is, just as you have said. I directly and perfectly awakened to the characteristic of the ultimate truth that surpasses all ordinary thought. Having directly awakened to it, I teach it to others, reveal it, open it, establish it, and illuminate it.
"Why? I say that the ultimate is what the noble ones inwardly realize for themselves, while what ordinary thought reaches is what ordinary beings pass along to one another. Therefore, Dharmodgata, by this reasoning you should understand that the ultimate surpasses every object-characteristic of ordinary thought.
"Furthermore, Dharmodgata, I say that the ultimate is the sphere of signlessness, while ordinary thought operates only in the realm of objects with signs. Therefore, by this reasoning you should understand that the ultimate surpasses every object-characteristic of ordinary thought.
"Furthermore, I say that the ultimate cannot be spoken, while ordinary thought operates only in the realm of language. Furthermore, I say that the ultimate cuts off all indication, while ordinary thought operates only in the realm of indications. Furthermore, I say that the ultimate cuts off all dispute, while ordinary thought operates only in the realm of dispute. Therefore, Dharmodgata, by this reasoning you should understand that the ultimate surpasses every object-characteristic of ordinary thought.
"Dharmodgata, understand this by analogy. Suppose a person has practiced tasting bitterness for their entire life. With regard to the marvelous sweet taste of honey or rock honey, they cannot think it through, cannot infer it, and cannot understand it through faith. Or, for a long night, because they have been burned by the blazing fires of desires through an understanding fixed on craving for sensuality, they cannot think through, infer, or understand through faith the inner joy of marvelous seclusion, where all signs of form, sound, smell, taste, and touch have been extinguished.
"Or, for a long night, because they have been attached to the world's ornate speech through an understanding fixed on language, they cannot think through, infer, or understand through faith the inner, peaceful joy of noble silence. Or, for a long night, because they have been attached to the world's indications through an understanding fixed on indications of what is seen, heard, sensed, and known, they cannot think through, infer, or understand through faith the ultimate nirvāṇa in which the person-basis is extinguished and every indication is forever cut off.
"Dharmodgata, understand this too by analogy. Suppose a person, for a long night, has had an understanding fixed on dispute because they have all kinds of possessiveness and appropriation, and delights in the world's disputes. With regard to Northern Kuru, where there is no possessiveness, no appropriation, and no dispute, they cannot think it through, cannot infer it, and cannot understand it through faith. In the same way, Dharmodgata, those who rely on ordinary thought cannot think through, cannot infer, and cannot understand through faith the characteristic of the ultimate truth that surpasses the reach of all ordinary thought."
Verse Summary
爾時，世尊欲重宣此義，而說頌曰：
內證無相之所行，不可言說絕表示，
息諸諍論勝義諦，超過一切尋思相。
Then the World-Honored One, wishing to restate this meaning, spoke these verses:
Inwardly realized, the sphere of signlessness,
unspeakable, cut off from indication,
stilling all dispute: the ultimate truth
surpasses every characteristic reached by ordinary thought.
Suviśuddhamati: Neither the Same Nor Different 超過諸法一異性相
爾時，善清淨慧菩薩白佛言：「世尊！甚奇！乃至世尊！善說！如世尊言：『勝義諦相微細甚深，超過諸法一異性相，難可通達。』世尊！我即於此曾見一處，有眾菩薩等正修行勝解行地，同一會坐，皆共思議勝義諦相與諸行相一異性相。於此會中，一類菩薩作如是言：『勝義諦相與諸行相都無有異。』一類菩薩復作是言：『非勝義諦相與諸行相都無有異；然勝義諦相異諸行相。』有餘菩薩疑惑猶豫，復作是言：『是諸菩薩，誰言諦實？誰言虛妄？誰如理行？誰不如理？』或唱是言：『勝義諦相與諸行相都無有異。』或唱是言：『勝義諦相異諸行相。』世尊！我見彼已竊作是念：『此諸善男子愚癡、頑鈍、不明、不善、不如理行，於勝義諦微細甚深，超過諸行一異性相，不能解了。』」說是語已。
爾時，世尊告善清淨慧菩薩曰：「善男子！如是，如是。如汝所說：『彼諸善男子愚癡、頑鈍、不明、不善、不如理行，於勝義諦微細甚深，超過諸行一異性相，不能解了。』何以故？善清淨慧！非於諸行如是行時，名能通達勝義諦相，或於勝義諦而得作證。何以故？善清淨慧！若勝義諦相與諸行相都無異者：應於今時一切異生皆已見諦；又諸異生皆應已得無上方便安隱涅槃；或應已證阿耨多羅三藐三菩提。若勝義諦相與諸行相一向異者：已見諦者於諸行相應不除遣；若不除遣諸行相者，應於相縛不得解脫；此見諦者於諸相縛不解脫故，於麁重縛亦應不脫；由於二縛不解脫故，已見諦者應不能得無上方便安隱涅槃；或不應證阿耨多羅三藐三菩提。
「善清淨慧！由於今時非諸異生皆已見諦；非諸異生已能獲得無上方便安隱涅槃；亦非已證阿耨多羅三藐三菩提。是故勝義諦相與諸行相都無異相，不應道理！若於此中作如是言：『勝義諦相與諸行相都無異者。』由此道理，當知一切非如理行，不如正理。
「善清淨慧！由於今時非見諦者於諸行相不能除遣，然能除遣；非見諦者於諸相縛不能解脫，然能解脫；非見諦者於麁重縛不能解脫，然能解脫；以於二障能解脫故，亦能獲得無上方便安隱涅槃；或有能證阿耨多羅三藐三菩提。是故勝義諦相與諸行相，一向異相，不應道理！若於此中作如是言：『勝義諦相與諸行相一向異者。』由此道理，當知一切非如理行，不如正理。
At that time, Bodhisattva Suviśuddhamati said to the Buddha, "World-Honored One, how marvelous! World-Honored One, how well spoken! As the World-Honored One has said, 'The characteristic of the ultimate truth is subtle and profound. It surpasses the characteristic of dharmas being one or different, and is difficult to penetrate.'
"World-Honored One, here in this place I once saw an assembly of bodhisattvas who were all correctly practicing the ground of resolute conduct. Seated together in one assembly, they were all reasoning together about whether the characteristic of the ultimate truth and the characteristic of conditioned phenomena were one or different.
"In that assembly, one group of bodhisattvas said, 'The characteristic of the ultimate truth and the characteristic of conditioned phenomena are not different at all.' Another group of bodhisattvas said, 'It is not that the characteristic of the ultimate truth and the characteristic of conditioned phenomena are not different at all; rather, the characteristic of the ultimate truth is different from the characteristic of conditioned phenomena.' Other bodhisattvas, doubtful and hesitant, then said, 'Among these bodhisattvas, who speaks truly and who speaks falsely? Who practices according to the principle, and who does not?' Some proclaimed that the characteristic of the ultimate truth and the characteristic of conditioned phenomena are not different at all; others proclaimed that the characteristic of the ultimate truth is different from the characteristic of conditioned phenomena.
"World-Honored One, when I saw this, I thought to myself: 'These good sons are foolish, dull, unclear, unskillful, and not practicing according to the principle. They do not understand the ultimate truth, subtle and profound, surpassing the characteristic of conditioned phenomena being one or different.'"
When he had said this, the World-Honored One told Bodhisattva Suviśuddhamati, "Good son, so it is, so it is. It is as you have said: those good sons are foolish, dull, unclear, unskillful, and not practicing according to the principle. They do not understand the ultimate truth, subtle and profound, surpassing the characteristic of conditioned phenomena being one or different.
"Why? Suviśuddhamati, when one practices toward conditioned phenomena in this way, this is not called being able to penetrate the characteristic of the ultimate truth, nor is it called realizing the ultimate truth.
"Why? Suviśuddhamati, if the characteristic of the ultimate truth and the characteristic of conditioned phenomena were not different at all, then all ordinary beings right now should already have seen the truth. Ordinary beings should also already have obtained unsurpassed, skillful, peaceful nirvāṇa, or should already have realized unsurpassed, complete, perfect awakening. If the characteristic of the ultimate truth and the characteristic of conditioned phenomena were entirely different, then those who have seen the truth should not eliminate the characteristic of conditioned phenomena. If they did not eliminate the characteristic of conditioned phenomena, they would not be liberated from bondage to characteristics. Since those who have seen the truth would not be liberated from bondage to characteristics, they should also not be liberated from the bondage of coarseness and heaviness. Because they would not be liberated from these two bondages, those who have seen the truth should not be able to obtain unsurpassed, skillful, peaceful nirvāṇa, nor should they realize unsurpassed, complete, perfect awakening.
"Suviśuddhamati, since ordinary beings right now have not all seen the truth, and ordinary beings have not already obtained unsurpassed, skillful, peaceful nirvāṇa, and have not already realized unsurpassed, complete, perfect awakening, it does not accord with reason to say that the characteristic of the ultimate truth and the characteristic of conditioned phenomena are not different at all. If someone says in this context, 'The characteristic of the ultimate truth and the characteristic of conditioned phenomena are not different at all,' then by this reasoning you should understand that such a position is entirely not practice according to the principle, and does not accord with right reasoning.
"Suviśuddhamati, since those who have seen the truth are not unable to eliminate the characteristic of conditioned phenomena, but do eliminate it; since they are not unable to be liberated from bondage to characteristics, but are liberated; since they are not unable to be liberated from the bondage of coarseness and heaviness, but are liberated; and since, because they are able to be liberated from the two obstructions, they are also able to obtain unsurpassed, skillful, peaceful nirvāṇa, or are able to realize unsurpassed, complete, perfect awakening, it does not accord with reason to say that the characteristic of the ultimate truth and the characteristic of conditioned phenomena are entirely different. If someone says in this context, 'The characteristic of the ultimate truth and the characteristic of conditioned phenomena are entirely different,' then by this reasoning you should understand that such a position is entirely not practice according to the principle, and does not accord with right reasoning."
Further Reasons and Analogies
「復次，善清淨慧！若勝義諦相與諸行相都無異者，如諸行相墮雜染相，此勝義諦相亦應如是墮雜染相。善清淨慧！若勝義諦相與諸行相一向異者，應非一切行相共相，名勝義諦相。善清淨慧！由於今時勝義諦相非墮雜染相；諸行共相名勝義諦相。是故勝義諦相與諸行相都無異相，不應道理；勝義諦相與諸行相一向異相，不應道理！若於此中作如是言：『勝義諦相與諸行相都無有異；或勝義諦相與諸行相一向異者。』由此道理，當知一切非如理行，不如正理。
「復次，善清淨慧！若勝義諦相與諸行相都無異者，如勝義諦相於諸行相無有差別，一切行相亦應如是無有差別。修觀行者於諸行中，如其所見、如其所聞、如其所覺、如其所知，不應後時更求勝義。若勝義諦相與諸行相一向異者，應非諸行唯無我性、唯無自性之所顯現，是勝義相。又應俱時別相成立，謂雜染相及清淨相。
「善清淨慧！由於今時一切行相皆有差別，非無差別；修觀行者於諸行中，如其所見、如其所聞、如其所覺、如其所知，復於後時更求勝義。又即諸行唯無我性、唯無自性之所顯現，名勝義相。又非俱時染淨二相別相成立。是故勝義諦相與諸行相都無有異、或一向異，不應道理！若於此中作如是言：『勝義諦相與諸行相都無有異、或一向異者。』由此道理，當知一切非如理行，不如正理。
「善清淨慧！如螺貝上鮮白色性，不易施設與彼螺貝一相異相。如螺貝上鮮白色性；金上黃色亦復如是。如箜篌聲上美妙曲性，不易施設與箜篌聲一相異相。如黑沈上有妙香性，不易施設與彼黑沈一相異相。如胡椒上辛猛利性，不易施設與彼胡椒一相異相。如胡椒上辛猛利性，訶梨淡性亦復如是。如蠧羅綿上有柔軟性，不易施設與蠧羅綿一相異相。如熟酥上所有醍醐，不易施設與彼熟酥一相異相。又如一切行上無常性，一切有漏法上苦性，一切法上補特伽羅無我性，不易施設與彼行等一相異相。又如貪上不寂靜相及雜染相，不易施設此與彼貪一相異相。如於貪上，於瞋、癡上，當知亦爾。如是，善清淨慧！勝義諦相不可施設與諸行相一相異相。
「善清淨慧！我於如是微細、極微細，甚深、極甚深，難通達、極難通達，超過諸法一異性相，勝義諦相現正等覺；現等覺已為他宣說、顯示、開解、施設、照了。」
"Furthermore, Suviśuddhamati, if the characteristic of the ultimate truth and the characteristic of conditioned phenomena were not different at all, then just as the characteristic of conditioned phenomena falls into the characteristic of defilement, the characteristic of the ultimate truth should likewise fall into the characteristic of defilement. Suviśuddhamati, if the characteristic of the ultimate truth and the characteristic of conditioned phenomena were entirely different, then the common characteristic of all conditioned phenomena should not be called the characteristic of the ultimate truth.
"Suviśuddhamati, since the characteristic of the ultimate truth now does not fall into the characteristic of defilement, and since the common characteristic of conditioned phenomena is called the characteristic of the ultimate truth, it does not accord with reason to say that the characteristic of the ultimate truth and the characteristic of conditioned phenomena are not different at all; and it does not accord with reason to say that they are entirely different. If someone says in this context, 'The characteristic of the ultimate truth and the characteristic of conditioned phenomena are not different at all,' or says they are 'entirely different,' then by this reasoning you should understand that such a position is entirely not practice according to the principle, and does not accord with right reasoning.
"Furthermore, Suviśuddhamati, if the characteristic of the ultimate truth and the characteristic of conditioned phenomena were not different at all, then just as the characteristic of the ultimate truth has no distinctions with respect to conditioned phenomena, all characteristics of conditioned phenomena should likewise have no distinctions. A practitioner cultivating contemplation should not, after seeing, hearing, sensing, and knowing conditioned phenomena as they are, later seek the ultimate any further. If the characteristic of the ultimate truth and the characteristic of conditioned phenomena were entirely different, then it should not be the mere selflessness and mere naturelessness of conditioned phenomena that is revealed as the characteristic of the ultimate. Moreover, two distinct characteristics should be established at the same time: a characteristic of defilement and a characteristic of purity.
"Suviśuddhamati, since all characteristics of conditioned phenomena now have distinctions and are not without distinctions, a practitioner cultivating contemplation, after seeing, hearing, sensing, and knowing conditioned phenomena as they are, later seeks the ultimate further. Moreover, the mere selflessness and mere naturelessness of conditioned phenomena is precisely what is revealed and called the characteristic of the ultimate. And two separate characteristics, defilement and purity, are not established at the same time. Therefore it does not accord with reason to say that the characteristic of the ultimate truth and the characteristic of conditioned phenomena are not different at all, or that they are entirely different. If someone says this, by this reasoning you should understand that such a position is entirely not practice according to the principle, and does not accord with right reasoning.
"Suviśuddhamati, consider the fresh white color of a conch shell: it is not easy to designate it as either one with or different from that conch shell. As with the fresh white color of a conch shell, so too with the yellow color of gold. Consider the beautiful musical quality in the sound of a lute: it is not easy to designate it as either one with or different from the lute's sound. Consider the fine fragrance in black aloeswood: it is not easy to designate it as either one with or different from that black aloeswood. Consider the sharp pungency in pepper: it is not easy to designate it as either one with or different from the pepper. As with the sharp pungency in pepper, so too with the bland quality of harītakī. Consider the softness in cotton: it is not easy to designate it as either one with or different from the cotton. Consider the ghee contained in clarified butter: it is not easy to designate it as either one with or different from that clarified butter.
"Again, consider impermanence in all conditioned phenomena, suffering in all contaminated dharmas, and the selflessness of the person in all dharmas: it is not easy to designate these as either one with or different from those conditioned phenomena and the rest. Again, consider the unpeaceful characteristic and defiled characteristic in greed: it is not easy to designate these as either one with or different from greed. As with greed, so too should you understand it with hatred and delusion. In this way, Suviśuddhamati, the characteristic of the ultimate truth cannot be designated as either one with or different from the characteristic of conditioned phenomena.
"Suviśuddhamati, I have directly and perfectly awakened to the characteristic of the ultimate truth in this way: subtle and most subtle, profound and most profound, difficult to penetrate and most difficult to penetrate, surpassing the characteristic of all dharmas being one or different. Having directly awakened to it, I teach it to others, reveal it, open it, establish it, and illuminate it."
Verse Summary
爾時，世尊欲重宣此義，而說頌曰：
行界勝義相，離一異性相；
若分別一異，彼非如理行。
眾生為相縛，及彼麁重縛；
要勤修止觀，爾乃得解脫。
Then the World-Honored One, wishing to restate this meaning, spoke these verses:
The characteristic of the ultimate within the realm of conditioned phenomena
is apart from the characteristic of being one or different.
If one discriminates it as one or different,
that is not practice according to the principle.
Sentient beings are bound by characteristics,
and by that bondage of coarseness and heaviness.
Only by diligently cultivating calm-abiding and insight
do they then gain liberation.
Subhūti: One Taste Throughout All Dharmas 遍一切一味相
爾時，世尊告長老善現曰：「善現！汝於有情界中，知幾有情懷增上慢，為增上慢所執持故記別所解？汝於有情界中，知幾有情離增上慢記別所解？」
長老善現白佛言：「世尊！我知有情界中少分有情離增上慢記別所解。世尊！我知有情界中有無量無數不可說有情懷增上慢，為增上慢所執持故記別所解。
「世尊！我於一時住阿練若大樹林中，時有眾多苾芻亦於此林依近我住。我見彼諸苾芻於日後分，展轉聚集，依有所得現觀，各說種種相法，記別所解。
「於中一類，由得蘊故、得蘊相故、得蘊起故、得蘊盡故、得蘊滅故、得蘊滅作證故，記別所解。如此一類由得蘊故，復有一類由得處故，復有一類得緣起故，當知亦爾。
「復有一類由得食故、得食相故、得食起故、得食盡故、得食滅故、得食滅作證故，記別所解。
「復有一類由得諦故、得諦相故、得諦遍知故、得諦永斷故、得諦作證故、得諦修習故，記別所解。
「復有一類由得界故、得界相故、得界種種性故、得界非一性故、得界滅故、得界滅作證故，記別所解。
「復有一類由得念住故、得念住相故、得念住能治所治故、得念住修故、得念住未生令生故、得念住生已堅住不忘倍修增廣故，記別所解。如有一類得念住故；復有一類得正斷故；得神足故；得諸根故；得諸力故；得覺支故，當知亦爾。
「復有一類得八支聖道故、得八支聖道相故、得八支聖道能治所治故、得八支聖道修故、得八支聖道未生令生故、得八支聖道生已堅住不忘倍修增廣故，記別所解。
「世尊！我見彼已竊作是念：『此諸長老依有所得現觀，各說種種相法，記別所解。當知彼諸長老，一切皆懷增上慢，為增上慢所執持故，於勝義諦遍一切一味相，不能解了。』是故，世尊！甚奇！乃至世尊！善說！如世尊言：『勝義諦相，微細、最微細，甚深、最甚深，難通達、最難通達，遍一切一味相。』世尊！此聖教中修行苾芻，於勝義諦遍一切一味相尚難通達，況諸外道。」
At that time, the World-Honored One said to Elder Subhūti, "Subhūti, among the realm of sentient beings, how many sentient beings do you know who harbor overweening pride and, because they are held by overweening pride, declare their understanding? Among the realm of sentient beings, how many sentient beings do you know who are free of overweening pride and declare their understanding?"
Elder Subhūti said to the Buddha, "World-Honored One, I know that among the realm of sentient beings, only a small portion are free of overweening pride and declare their understanding. World-Honored One, I know that among the realm of sentient beings, immeasurable, countless, unspeakably many sentient beings harbor overweening pride and, because they are held by overweening pride, declare their understanding.
"World-Honored One, at one time I was staying in a great forest wilderness. Many bhikṣus were also staying near me in that forest. I saw those bhikṣus, in the later part of the day, gather together one after another. Relying on a realization based on something attained, they each spoke of many kinds of dharmas with characteristics, declaring their understanding.
"Among them, one group declared their understanding through obtaining the aggregates, the characteristic of the aggregates, the arising of the aggregates, the exhaustion of the aggregates, the cessation of the aggregates, and the realization of the cessation of the aggregates. Just as one group did so through obtaining the aggregates, another group did so through obtaining the sense-fields, and another through obtaining dependent origination; it should be understood in the same way.
"Another group declared their understanding through obtaining nutriment, the characteristic of nutriment, the arising of nutriment, the exhaustion of nutriment, the cessation of nutriment, and the realization of the cessation of nutriment.
"Another group declared their understanding through obtaining the truths, the characteristic of the truths, the full knowledge of the truths, the permanent severing of the truths, the realization of the truths, and the cultivation of the truths.
"Another group declared their understanding through obtaining the elements, the characteristic of the elements, the many kinds of elements, the non-oneness of the elements, the cessation of the elements, and the realization of the cessation of the elements.
"Another group declared their understanding through obtaining the establishments of mindfulness, the characteristic of the establishments of mindfulness, what they counteract and what counteracts through them, their cultivation, their causing what has not yet arisen to arise, and their causing what has arisen to remain firm, not be forgotten, be cultivated further, and expand. As with one group obtaining the establishments of mindfulness, so too should it be understood for groups obtaining the right efforts, the bases of spiritual power, the faculties, the powers, and the factors of awakening.
"Another group declared their understanding through obtaining the noble eightfold path, the characteristic of the noble eightfold path, what it counteracts and what counteracts through it, its cultivation, its causing what has not yet arisen to arise, and its causing what has arisen to remain firm, not be forgotten, be cultivated further, and expand.
"World-Honored One, when I saw this, I thought to myself: 'These elders rely on a realization based on something attained, each speaking of many kinds of dharmas with characteristics and declaring their understanding. It should be understood that all these elders harbor overweening pride. Because they are held by overweening pride, they cannot understand the ultimate truth as the characteristic of one taste throughout all things.' Therefore, World-Honored One, how marvelous! World-Honored One, how well spoken! As the World-Honored One has said, 'The characteristic of the ultimate truth is subtle and most subtle, profound and most profound, difficult to penetrate and most difficult to penetrate, the characteristic of one taste throughout all things.' World-Honored One, if even bhikṣus practicing within this noble teaching find it difficult to penetrate the ultimate truth as one taste throughout all things, how much more so non-Buddhist practitioners."
The Buddha's Explanation of One Taste
爾時，世尊告長老善現曰：「如是，如是。善現！我於微細最微細、甚深最甚深、難通達最難通達，遍一切一味相勝義諦，現正等覺；現等覺已，為他宣說、顯示、開解、施設、照了。何以故？善現！我已顯示於一切蘊中清淨所緣，是勝義諦。我已顯示於一切處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支中清淨所緣，是勝義諦。此清淨所緣於一切蘊中，是一味相、無別異相；如於蘊中，如是於一切處中，乃至一切道支中，是一味相、無別異相。是故，善現！由此道理，當知勝義諦是遍一切一味相。
「復次，善現！修觀行苾芻，通達一蘊真如勝義法無我性已，更不尋求各別餘蘊、諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支真如勝義法無我性。唯即隨此真如勝義無二智為依止，故於遍一切一味相勝義諦，審察趣證。是故，善現！由此道理，當知勝義諦是遍一切一味相。
「復次，善現！如彼諸蘊展轉異相，如彼諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支，展轉異相。若一切法真如勝義法無我性亦異相者，是則真如勝義法無我性亦應有因，從因所生。若從因生應是有為，若是有為應非勝義，若非勝義應更尋求餘勝義諦。善現！由此真如勝義法無我性，不名有因，非因所生，亦非有為，是勝義諦，得此勝義更不尋求餘勝義諦。唯有常常時、恒恒時，如來出世、若不出世，諸法法性安立，法界安住。是故，善現！由此道理，當知勝義諦是遍一切一味相。
「善現！譬如種種非一品類異相色中，虛空無相、無分別、無變異、遍一切一味相。如是，異性、異相一切法中，勝義諦遍一切一味相，當知亦然。」
At that time, the World-Honored One told Elder Subhūti, "So it is, so it is. Subhūti, I have directly and perfectly awakened to the ultimate truth: subtle and most subtle, profound and most profound, difficult to penetrate and most difficult to penetrate, the characteristic of one taste throughout all things. Having directly awakened to it, I teach it to others, reveal it, open it, establish it, and illuminate it.
"Why? Subhūti, I have already shown that the pure objective support within all aggregates is the ultimate truth. I have already shown that the pure objective support within all sense-fields, dependent origination, nutriment, truths, elements, establishments of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and path factors is the ultimate truth. This pure objective support within all aggregates has the characteristic of one taste, with no separate or different characteristic. Just as it is within the aggregates, so it is within all sense-fields, and so on up to all path factors: it has the characteristic of one taste, with no separate or different characteristic. Therefore, Subhūti, by this reasoning you should understand that the ultimate truth is the characteristic of one taste throughout all things.
"Furthermore, Subhūti, when a bhikṣu cultivating contemplation has penetrated the suchness, ultimate truth, and dharma-selflessness of one aggregate, he no longer seeks separately for the suchness, ultimate truth, and dharma-selflessness of the remaining aggregates, the sense-fields, dependent origination, nutriment, truths, elements, establishments of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and path factors. Relying only on this nondual wisdom of suchness and ultimate truth, he carefully examines and proceeds toward realization of the ultimate truth as one taste throughout all things. Therefore, Subhūti, by this reasoning you should understand that the ultimate truth is the characteristic of one taste throughout all things.
"Furthermore, Subhūti, just as the aggregates each have different characteristics from one another, and just as the sense-fields, dependent origination, nutriment, truths, elements, establishments of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and path factors each have different characteristics from one another, if the suchness, ultimate truth, and dharma-selflessness of all dharmas also had different characteristics, then this suchness, ultimate truth, and dharma-selflessness should also have a cause and be produced from a cause. If it were produced from a cause, it should be conditioned. If it were conditioned, it should not be the ultimate. If it were not the ultimate, one would have to seek some other ultimate truth.
"Subhūti, because this suchness, ultimate truth, and dharma-selflessness is not called something with a cause, is not produced from a cause, and is not conditioned, it is the ultimate truth. Having obtained this ultimate, one does not seek some other ultimate truth. Only this remains: always and ever, constantly and continually, whether Tathāgatas appear in the world or do not appear in the world, the dharma-nature of dharmas is established, and the dharma-realm abides. Therefore, Subhūti, by this reasoning you should understand that the ultimate truth is the characteristic of one taste throughout all things.
"Subhūti, it is like empty space within the many different kinds of forms with different characteristics. Empty space is signless, without discrimination, without change, and has the characteristic of one taste throughout all things. In the same way, within all dharmas of different natures and different characteristics, the ultimate truth has the characteristic of one taste throughout all things. This should be understood in just this way."
Verse Summary
爾時，世尊欲重宣此義，而說頌曰：
此遍一切一味相，勝義諸佛說無異；
若有於中異分別，彼定愚癡依上慢。
Then the World-Honored One, wishing to restate this meaning, spoke these verses:
This characteristic of one taste throughout all things
is the ultimate, which the buddhas teach as without difference.
If anyone discriminates differences within it,
they are certainly foolish and relying on overweening pride.
Next
Chapter 3 turns from ultimate truth to the deep structure of mind, intellect, and consciousness, including the famous teaching on the ādāna-consciousness.
Continue to chapter 3 →