T32n1658_諸教決定名義論
大正藏第 32 冊 No. 1658 諸教決定名義論
No. 1658
諸教決定名義論
聖慈氏菩薩造
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
歸命一切佛世尊 歸命所說三乘法 歸命一切和合眾 歸命普賢法界理
今當略說一切教中諸根本字。彼如實義此中雲何。所謂。
唵字最為上首。我今頂禮此字清凈住不二相。若復有人能以此字舌上轉者。彼得真實諸慧根本。此字於一切教中甚深秘密。
復有三字。所謂金剛吽字而為正因。從是字中宣說一切正法儀軌。彼三界心此法如是。惡字為說相。盎字即空性。即彼惡字復為慧母。若道非道皆從是說。亦即法界文字根本遍入空性。初后相應由此正智而得成就。若法有說皆悉成就。彼無所說亦復如是。是故一切造作皆悉平等。于輪迴中隨順而轉。
所言法界文字此復云何。是故今說。所謂。
迦(訖當切)佉(去當切)誐(宜當切)伽(其當切)左(左當切)蹉(凄當切)惹(𠰒當切) 酂(齊當切)吒(知江切)姹(敕江切)拏(尼江切) 茶(直江切)多(低剛切)他(梯剛切)那(泥剛切) 馱(蹄剛切)波(卑剛切)頗(紕剛切)摩(縻剛切) 婆(步剛切
【現代漢語翻譯】 現代漢語譯本 《諸教決定名義論》 聖慈氏菩薩造 西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯 歸命一切佛世尊，歸命所說三乘法， 歸命一切和合眾，歸命普賢法界理。 現在我將簡要地說明一切教派中的根本字。它們真實的含義是什麼呢？ 嗡(Om)字最為尊貴。我現在頂禮這個字，它清凈且安住于不二之相。如果有人能夠用舌頭轉動這個字，他將獲得真實智慧的根本。這個字在一切教派中都是極其深奧和秘密的。 還有三個字，即金剛吽(Vajra Hum)字，它是正因。從這個字中宣說一切正法的儀軌。它代表三界之心，此法就是這樣。惡(Ah)字是相的代表，盎(Ang)字代表空性。這個惡字又是智慧之母。無論正道還是非道，都由此宣說。它也是法界文字的根本，遍入空性。初與后相應，由此正智得以成就。凡是能夠用語言表達的法，都能夠成就；那些無法用語言表達的法，也同樣如此。因此，一切造作都是平等的，在輪迴中隨順而轉。 所說的法界文字又是什麼呢？現在我來說明： 迦(Ka)，佉(Kha)，誐(Ga)，伽(Gha)，左(Ca)，蹉(Cha)，惹(Ja)，酂(Jha)，吒(Ta)，姹(Tha)，拏(Da)，茶(Dha)，多(Ta)，他(Tha)，那(Na)，馱(Dha)，波(Pa)，頗(Pha)，摩(Ma)，婆(Bha)
【English Translation】 English version The Treatise on Determining the Meaning of Various Teachings Composed by the Holy Bodhisattva Maitreya Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple with the title of Chaofeng Daifu from Western India, by Imperial Decree I take refuge in all Buddhas, the World Honored Ones; I take refuge in the Dharma of the Three Vehicles that they have spoken; I take refuge in all harmonious Sanghas; I take refuge in the principle of Samantabhadra's Dharmadhatu. Now I will briefly explain the fundamental syllables in all teachings. What are their true meanings? The syllable Om is the most supreme. I now prostrate to this syllable, which is pure and dwells in the non-dual aspect. If someone can roll this syllable on their tongue, they will obtain the root of true wisdom. This syllable is extremely profound and secret in all teachings. There are also three syllables, namely the Vajra Hum syllable, which is the direct cause. From this syllable, the rituals of all Right Dharma are proclaimed. It represents the mind of the three realms; this Dharma is like that. The syllable Ah represents the aspect, and the syllable Ang represents emptiness. This syllable Ah is also the mother of wisdom. Whether it is the right path or the wrong path, all are spoken from this. It is also the root of the Dharmadhatu syllables, pervading emptiness. The beginning and the end correspond, and thus right wisdom is achieved. Whatever Dharma can be expressed in words can be accomplished; those that cannot be expressed in words are also the same. Therefore, all actions are equal, revolving in Samsara accordingly. What are the Dharmadhatu syllables that are spoken of? Now I will explain: Ka, Kha, Ga, Gha, Ca, Cha, Ja, Jha, Ta, Tha, Da, Dha, Ta, Tha, Na, Dha, Pa, Pha, Ma, Bha
)羊啰羅罔桑元*欠。
如是諸字。即如前說彼盎字攝。此相今說是即空性。出生甚深一切教法。此複名為空空。出現一切說相。所謂迦佉誐伽左蹉惹酂吒姹拏茶多他那馱波頗摩婆耶啰羅嚩薩賀。
如是諸字即如前說彼惡字攝。此相今說。謂即一一文字。皆從一切智智所生。初相應行我法二種皆悉平等。金剛加持究竟安住。
複次一切事業皆從金剛三昧出生。所謂。
迦(引)佉(引)誐(引)伽(引)左(引)蹉(引)惹(引)酂(引)吒(引)姹(引)拏(引)茶(引)多(引)他(引)那(引)馱(引)波(引)頗(引平)摩(引)婆(引)耶(引)啰(引)羅(引)嚩(引)薩(引)賀(引)。如是諸字皆阿(引)字攝。此相今說。謂一切金剛事業。複次今說。
烏(烏功切)污(烏貢切)壹(伊靈切)翳(伊證切)哩(黎丁切下同)哩梨(里丁切下同)梨伊(依綾切)愛(依崗切)唵(烏籠切)奧(烏當切)。
此中唵字相今如是說。謂即一切文字從彼出生。
此中吽字相即如前說。一切事業皆從金剛三昧出生。
複次如前所說諸字。謂即三身。若性若相如實安住。所謂。
吽字即法身。阿字即報身。唵字即化身。如是三字攝此三
【現代漢語翻譯】 現代漢語譯本：羊啰羅罔桑元*欠。
如是諸字，即如前說彼盎字所攝。此相現在說是即空性（Shunyata，萬物皆空的本質）。出生甚深一切教法。此又名為空空（Shunyata-shunyata，空的空性）。出現一切說相。所謂迦（ka）佉（kha）誐（ga）伽（gha）左（ca）蹉（cha）惹（ja）酂（jha）吒（ṭa）姹（ṭha）拏（ṇa）茶（ḍa）多（ta）他（tha）那（na）馱（dha）波（pa）頗（pha）摩（ma）婆（bha）耶（ya）啰（ra）羅（la）嚩（va）薩（sa）賀（ha）。
如是諸字，即如前說彼惡字所攝。此相現在說，謂即一一文字，皆從一切智智（Sarvajnana-jnana，對一切事物和所有存在方式的完全認識）所生。初相應行我法二種皆悉平等。金剛加持究竟安住。
複次，一切事業皆從金剛三昧（Vajra-samadhi，金剛定）出生。所謂：
迦（引）（kā）佉（引）（khā）誐（引）（gā）伽（引）（ghā）左（引）（cā）蹉（引）（chā）惹（引）（jā）酂（引）（jhā）吒（引）（ṭā）姹（引）（ṭhā）拏（引）（ṇā）茶（引）（ḍā）多（引）（tā）他（引）（thā）那（引）（nā）馱（引）（dhā）波（引）（pā）頗（引）（phā）摩（引）（mā）婆（引）（bhā）耶（引）（yā）啰（引）（rā）羅（引）（lā）嚩（引）（vā）薩（引）（sā）賀（引）（hā）。如是諸字皆阿（引）（ā）字所攝。此相現在說，謂一切金剛事業。複次現在說：
烏（ū）（烏功切）污（ū）（烏貢切）壹（ī）（伊靈切）翳（ī）（伊證切）哩（ṛ）（黎丁切下同）哩梨（ṝ）（里丁切下同）梨伊（ḷ）（依綾切）愛（ai）（依崗切）唵（oṃ）（烏籠切）奧（au）（烏當切）。
此中唵字相現在如是說，謂即一切文字從彼出生。
此中吽字相即如前說，一切事業皆從金剛三昧出生。
複次，如前所說諸字，謂即三身（Trikaya，佛陀的三種身）：若性若相如實安住。所謂：
吽字即法身（Dharmakaya，真理之身），阿字即報身（Sambhogakaya，享受之身），唵字即化身（Nirmanakaya，化現之身）。如是三字攝此三身。
【English Translation】 English version: Yang lala wang sang 元*欠.
These syllables, as mentioned before, are included within the syllable 'am'. This aspect is now described as emptiness (Shunyata, the essence of emptiness of all things). Giving rise to all profound teachings. This is also called emptiness of emptiness (Shunyata-shunyata, the emptiness of emptiness). Manifesting all aspects of speech. Namely: ka, kha, ga, gha, ca, cha, ja, jha, ṭa, ṭha, ṇa, ḍa, ta, tha, na, dha, pa, pha, ma, bha, ya, ra, la, va, sa, ha.
These syllables, as mentioned before, are included within the syllable 'ah'. This aspect is now described as each and every syllable arising from the wisdom of omniscience (Sarvajnana-jnana, the complete knowledge of all things and all ways of being). Initially, the corresponding practice of self and dharma are both equal. Ultimately abiding through the Vajra empowerment.
Furthermore, all activities arise from the Vajra-samadhi (Vajra-samadhi, diamond concentration). Namely:
kā, khā, gā, ghā, cā, chā, jā, jhā, ṭā, ṭhā, ṇā, ḍā, tā, thā, nā, dhā, pā, phā, mā, bhā, yā, rā, lā, vā, sā, hā. These syllables are all included within the syllable ā. This aspect is now described as all Vajra activities. Furthermore, now it is said:
ū (wu gong qie), ū (wu gong qie), ī (yi ling qie), ī (yi zheng qie), ṛ (li ding qie, same below), ṝ (li ding qie, same below), ḷ (yi ling qie), ai (yi gang qie), oṃ (wu long qie), au (wu dang qie).
The aspect of the syllable oṃ is now described as all syllables arising from it.
The aspect of the syllable hūṃ is as previously described, all activities arise from the Vajra-samadhi.
Furthermore, the syllables mentioned before refer to the three bodies (Trikaya, the three bodies of the Buddha): their nature and form abiding in reality. Namely:
The syllable hūṃ is the Dharmakaya (Dharmakaya, the body of truth), the syllable ā is the Sambhogakaya (Sambhogakaya, the body of enjoyment), and the syllable oṃ is the Nirmanakaya (Nirmanakaya, the body of emanation). These three syllables encompass these three bodies.
身。彼分別說三乘解脫道。是為正說因。所有聲聞緣覺及一切智智。由是出現說一切法。即彼三字。亦是金剛三業如實安住。所謂。
唵(引)阿(引)吽(引)。
此中唵字是名金剛身業。阿(引)字金剛語業。吽字金剛心業。
又復阿惡二字安住空性。此中惡字亦為正智。此中阿字是即正覺最上秘密。
又復吽字而為心智。覺了一切法。如上所說一切文字。當知皆從盎阿(引)吽三字所生。由是諸法起。種種相今當分別。彼一切法皆與盎阿(引)二字初后相攝。此中吽字出生一切。於三界中出現眾色。所有天人龍阿修羅迦樓羅緊那羅乾闥婆。成就持明天吉祥天。辯才天烏摩天。帝釋天梵王天。那羅延天大自在天。如是等天及天后。所有一切有情界中男子女人。乃至諸佛菩薩等。皆從此吽字出生變化。彼一一心住此字相。
若心想此字時。當住虛空出生無礙。所謂三界心同此一心入。入是心已。此得名為現證菩提。當知此心無等無取無著無住無表無相。是即虛空平等一切智。無所得相應。無自無他相應正行。世間所有旃陀羅等。最下族類彼等諸行。乃至傍生等類。彼所行行種種差別。如是諸行雖復差別。皆亦不離一切智智相應正行。
複次一切文字性非有說。然彼一切智智。
【現代漢語翻譯】 現代漢語譯本：身。他們分別宣說三乘（聲聞乘、緣覺乘、菩薩乘）的解脫之道，這是正確宣說解脫之因。所有聲聞、緣覺以及一切智智（佛的智慧），都由此出現，宣說一切法。就是這三個字，也是金剛三業（身、語、意）如實安住之處。所謂： 唵（引）阿（引）吽（引）。 這其中，唵字代表金剛身業，阿字代表金剛語業，吽字代表金剛心業。 又，阿、惡二字安住于空性。其中惡字也代表正智。這其中，阿字就是正覺最上的秘密。 又，吽字代表心智，覺了一切法。如上面所說的一切文字，應當知道都是從盎、阿、吽三字所生。由此諸法生起，種種相貌，現在應當分別說明。所有一切法都與盎、阿二字前後相攝。其中吽字出生一切，在三界中出現各種色相。所有天、人、龍、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、乾闥婆（樂神），成就持明天、吉祥天、辯才天、烏摩天、帝釋天、梵王天、那羅延天、大自在天，像這樣的天及天后，所有一切有情界中的男子女人，乃至諸佛菩薩等，都從此吽字出生變化。他們每一個人的心都安住於此字相。 如果心中想此字時，應當安住于虛空，出生無礙。所謂三界的心與此一心相同而入。入此心后，這就叫做現證菩提（當下證悟）。應當知道此心無等、無取、無著、無住、無表、無相，這就是虛空平等一切智，與無所得相應，與無自無他相應的正行。世間所有旃陀羅（印度最下等的種姓）等最下等的族類，他們的諸行，乃至傍生（畜生）等類，他們所行的種種差別，像這樣的諸行雖然有差別，也都不離一切智智相應的正行。 再次，一切文字的自性並非實有可說。然而，那一切智智。
【English Translation】 English version: Body. They separately expound the liberation path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), which is the correct explanation of the cause of liberation. All Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Sarvajñātājñāna (Buddha's wisdom) arise from this, expounding all dharmas. These three syllables are also where the Vajra Three Karmas (body, speech, and mind) truly abide. Namely: Oṃ (pronounced with a prolonged sound), Ā (pronounced with a prolonged sound), Hūṃ (pronounced with a prolonged sound). Among these, the syllable Oṃ represents the Vajra Body Karma, the syllable Ā represents the Vajra Speech Karma, and the syllable Hūṃ represents the Vajra Mind Karma. Furthermore, the syllables Ā and Aḥ abide in emptiness. Among them, the syllable Aḥ also represents correct wisdom. Among them, the syllable Ā is the supreme secret of perfect enlightenment. Moreover, the syllable Hūṃ represents mind-wisdom, realizing all dharmas. As mentioned above, all syllables should be known to originate from the three syllables Āḥ, Ā, and Hūṃ. From this, all dharmas arise, with various appearances, which should now be explained separately. All dharmas are encompassed by the syllables Āḥ and Ā, in the beginning and the end. Among them, the syllable Hūṃ gives birth to everything, manifesting various forms in the Three Realms. All devas (gods), humans, nāgas (dragons), asuras (demigods), garuḍas (mythical birds), kinnaras (celestial musicians), gandharvas (celestial musicians), those who have attained the Vidyādharas (mantra holders), Śrīdevī (goddess of fortune), Sarasvatī (goddess of knowledge), Umā (consort of Shiva), Indra (king of gods), Brahmā (creator god), Nārāyaṇa (Vishnu), Maheśvara (Shiva), such devas and their consorts, all sentient beings in the realm of sentient beings, men and women, and even all Buddhas and Bodhisattvas, are born and transformed from this syllable Hūṃ. Each of their minds abides in the form of this syllable. If one contemplates this syllable in the mind, one should abide in emptiness, giving rise to unobstructedness. That is, the minds of the Three Realms enter into this one mind in the same way. After entering this mind, it is called directly realizing Bodhi (enlightenment). It should be known that this mind is without equal, without grasping, without attachment, without abiding, without expression, without form. It is the all-knowing wisdom of emptiness and equality, corresponding to non-attainment, corresponding to the correct conduct of no self and no other. All the actions of the lowest castes in the world, such as the caṇḍālas (outcastes), and even the various actions of animals, although these actions are different, they are not separate from the correct conduct corresponding to all-knowing wisdom. Furthermore, the nature of all syllables is not something that can be said to exist. However, that all-knowing wisdom.
于諸文字方便宣說。
此中文字當云何義。謂虛空義。虛空何義謂空性義空性何義謂戍室啰義。戍室啰何義謂無說義。無說何義謂無相義。無相何義謂一切智義。一切智何義謂如意寶義如意寶何義謂即智義。智復何義所謂心義。心復何義謂彼三界大自在義。三界大自在何義謂遍照義。遍照何義謂梵天義。梵天何義謂大力天義。大力天何義謂自在天義。自在天何義謂即佛義。佛者何義謂金剛薩埵義。金剛薩埵何義謂觀自在義。觀自在何義謂世間義。世間何義謂輪迴義。輪迴何義謂涅槃義。涅槃何義謂不可數義。不可數何義謂不可知義。不可知何義謂無生義。無生何義謂無滅義。無滅何義謂無色義。無色何義謂無聲義。無聲何義謂無根本義。無根本何義謂無長養義。無長養何義謂無住義。無住何義。此無住者即無所有。離諸有智思惟分別。出過諸佛及佛菩提。安住金剛吽字根本。即此吽字覆成蓮華火曼拏羅。住空空性離塵法性。二種根本最上清凈相應勝行。
如是了知已。于輪迴中勇猛精進。普令獲得涅槃大樂。若住此心。是為智者滅苦惱法。二種根本皆悉平等。是為最上精進勝行。成就牟尼大安樂法。安住正念。如日光明普照世間。心智平等相應安住。所有一切甚深秘密如前所說。彼戍室啰及虛空分皆如是
【現代漢語翻譯】 現代漢語譯本：通過各種文字方便來宣說。
這裡所說的『文字』是什麼意思呢？是指『虛空』的意思。『虛空』是什麼意思呢？是指『空性』的意思。『空性』是什麼意思呢？是指『戍室啰 (Śūnyatā，空性)』的意思。『戍室啰』是什麼意思呢？是指『無說』的意思。『無說』是什麼意思呢？是指『無相』的意思。『無相』是什麼意思呢？是指『一切智』的意思。『一切智』是什麼意思呢？是指『如意寶 (Cintāmaṇi，能滿足願望的寶珠)』的意思。『如意寶』是什麼意思呢？是指『即智』的意思。『智』又是什麼意思呢？是指『心』的意思。『心』又是什麼意思呢？是指『彼三界大自在』的意思。『三界大自在』是什麼意思呢？是指『遍照』的意思。『遍照』是什麼意思呢？是指『梵天 (Brahmā，創造之神)』的意思。『梵天』是什麼意思呢？是指『大力天』的意思。『大力天』是什麼意思呢？是指『自在天 (Īśvara，自在之神)』的意思。『自在天』是什麼意思呢？是指『即佛』的意思。『佛』是什麼意思呢？是指『金剛薩埵 (Vajrasattva，金剛持)』的意思。『金剛薩埵』是什麼意思呢？是指『觀自在 (Avalokiteśvara，觀世音菩薩)』的意思。『觀自在』是什麼意思呢？是指『世間』的意思。『世間』是什麼意思呢？是指『輪迴 (Saṃsāra，生死輪迴)』的意思。『輪迴』是什麼意思呢？是指『涅槃 (Nirvāṇa，寂滅)』的意思。『涅槃』是什麼意思呢？是指『不可數』的意思。『不可數』是什麼意思呢？是指『不可知』的意思。『不可知』是什麼意思呢？是指『無生』的意思。『無生』是什麼意思呢？是指『無滅』的意思。『無滅』是什麼意思呢？是指『無色』的意思。『無色』是什麼意思呢？是指『無聲』的意思。『無聲』是什麼意思呢？是指『無根本』的意思。『無根本』是什麼意思呢？是指『無長養』的意思。『無長養』是什麼意思呢？是指『無住』的意思。『無住』是什麼意思呢？這『無住』就是一無所有，遠離各種有智的思惟分別，超出諸佛及佛菩提，安住在金剛『吽 (Hūṃ)』字的根本。即此『吽』字又形成蓮花火曼荼羅 (Maṇḍala，壇城)，安住于空、空性，遠離塵垢的法性，兩種根本最上清凈相應殊勝之行。
像這樣瞭解之後，在輪迴中勇猛精進，普遍令眾生獲得涅槃大樂。若安住於此心，就是智者，能滅除苦惱之法。兩種根本都平等，這是最上精進殊勝之行，成就牟尼 (Muni，聖人) 的大安樂之法。安住于正念，如日光普照世間。心智平等相應安住，所有一切甚深秘密如前所說，那『戍室啰』及虛空的部分都如此。
【English Translation】 English version: Explaining through various textual means.
What is the meaning of 『letters』 here? It means 『emptiness』. What is the meaning of 『emptiness』? It means 『the nature of emptiness (Śūnyatā)』. What is the meaning of 『Śūnyatā』? It means 『ineffable』. What is the meaning of 『ineffable』? It means 『without characteristics』. What is the meaning of 『without characteristics』? It means 『omniscience』. What is the meaning of 『omniscience』? It means 『wish-fulfilling jewel (Cintāmaṇi)』. What is the meaning of 『wish-fulfilling jewel』? It means 『immediate wisdom』. What is the meaning of 『wisdom』? It means 『mind』. What is the meaning of 『mind』? It means 『the great sovereign of the three realms』. What is the meaning of 『the great sovereign of the three realms』? It means 『all-illuminating』. What is the meaning of 『all-illuminating』? It means 『Brahmā (the creator god)』. What is the meaning of 『Brahmā』? It means 『the mighty god』. What is the meaning of 『the mighty god』? It means 『Īśvara (the sovereign god)』. What is the meaning of 『Īśvara』? It means 『Buddha』. What is the meaning of 『Buddha』? It means 『Vajrasattva (the diamond being)』. What is the meaning of 『Vajrasattva』? It means 『Avalokiteśvara (the one who looks down with compassion)』. What is the meaning of 『Avalokiteśvara』? It means 『the world』. What is the meaning of 『the world』? It means 『Saṃsāra (cyclic existence)』. What is the meaning of 『Saṃsāra』? It means 『Nirvāṇa (liberation)』. What is the meaning of 『Nirvāṇa』? It means 『innumerable』. What is the meaning of 『innumerable』? It means 『unknowable』. What is the meaning of 『unknowable』? It means 『unborn』. What is the meaning of 『unborn』? It means 『undying』. What is the meaning of 『undying』? It means 『without form』. What is the meaning of 『without form』? It means 『without sound』. What is the meaning of 『without sound』? It means 『without root』. What is the meaning of 『without root』? It means 『without growth』. What is the meaning of 『without growth』? It means 『without abiding』. What is the meaning of 『without abiding』? This 『without abiding』 is utterly devoid of anything, free from the intellectual discriminations of the wise, transcending all Buddhas and Buddhahood, abiding in the root of the Vajra syllable 『Hūṃ』. This very 『Hūṃ』 syllable then forms a lotus fire Maṇḍala, abiding in emptiness, the nature of emptiness, the Dharma-nature free from defilements, the supreme pure corresponding excellent conduct of the two roots.
Having understood thus, vigorously advance in Saṃsāra, universally enabling beings to attain the great bliss of Nirvāṇa. If one abides in this mind, one is a wise person who extinguishes the Dharma of suffering. Both roots are entirely equal; this is the supreme excellent conduct of diligent effort, accomplishing the great bliss of a Muni (sage). Abiding in right mindfulness, like the sunlight illuminating the world. Mind and wisdom equally correspond and abide. All profound secrets, as previously stated, are thus with that 『Śūnyatā』 and the aspect of emptiness.
說。
如是成就最上樂法。即得諸佛自性相應。了知世間所有眾生一切生法。喜愛二種和合相應當知無性。彼無常法畢竟空寂。
諸教決定名義論
【現代漢語翻譯】 現代漢語譯本： 佛說： 『如此成就最上喜樂之法，便能與諸佛的自性相應，徹知世間所有眾生一切生滅之法，明白愛慾和合的現象實無自性。那無常之法，終究是空寂的。』 《諸教決定名義論》
【English Translation】 English version: Thus he speaks: 『Having thus accomplished the supreme bliss- Dharma, one then attains correspondence with the self-nature of all Buddhas, thoroughly understanding all the laws of arising of all beings in the world, knowing that the phenomena of love and union are without self-nature. That impermanent Dharma is ultimately empty and still.』 《Treatise on the Definitive Meaning of All Teachings》