T16n0677_佛說解節經

大正藏第 16 冊 No. 0677 佛說解節經

No. 677 [Nos. 675(2-5), 676(2)]

佛說解節經一卷

陳天竺三藏真諦譯

不可言無二品第一

如是我聞：

一時佛婆伽婆，住王舍城耆阇崛山，與大比丘眾九萬九千人俱，皆阿羅漢——諸漏已盡，所作已辦，舍諸重擔，獲得己利，盡諸有結，心善得解脫，善得自在，善得奢摩他、毗婆舍那——其名曰：凈命阿若憍陳如等，乃至住阿羅那三昧定須菩提等。復有大比丘尼眾三萬六千人俱，摩訶波阇波提，乃至跋陀迦比羅比丘尼等以為上首。復有無量無數優婆塞、優婆夷，頻婆娑羅王等而為上首。復有菩薩摩訶薩無量百千，是賢劫中諸菩薩眾，或住此土、或他方來，一生補處彌勒菩薩、文殊師利菩薩、觀世音菩薩等而為上首——皆悉通達大深法性，調順易化，善行平等，修菩薩道，一切眾生真善知識，得無礙陀羅尼，轉不退法輪，已曾供養無量諸佛。如是等眾皆悉聚集。

爾時如理正聞菩薩，問能解甚深義節菩薩言：「佛子！一切法無二。一切法無二，此言云何？」

能解甚深義節菩薩言：「善男子！是一切法不過此二，謂所作、非所作。所作者，非所作非非所作；非所作

【現代漢語翻譯】現代漢語譯本《佛說解節經》一卷陳天竺三藏真諦譯

不可言無二品第一

如是我聞：

一時，佛婆伽婆（Bhagavan，世尊），住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與九萬九千大比丘眾在一起，他們都是阿羅漢（Arhat）——諸漏已盡，所作已辦，捨棄一切重擔，獲得自身的利益，斷盡一切存在的束縛，心已得到善妙的解脫，善得自在，善得奢摩他（Śamatha，止）、毗婆舍那（Vipaśyanā，觀）——他們的名字是：凈命阿若憍陳如（Ājñāta Kauṇḍinya）等，乃至安住于阿羅那（Āraṇā，無諍）三昧定的須菩提（Subhūti）等。又有三萬六千大比丘尼眾在一起，以摩訶波阇波提（Mahāprajāpatī）等，乃至跋陀迦比羅比丘尼（Bhaddā Kāpilānī）等為首。又有無量無數的優婆塞（Upāsaka，近事男）、優婆夷（Upāsikā，近事女），以頻婆娑羅王（Bimbisāra）等為首。又有無量百千的菩薩摩訶薩（Bodhisattva-mahāsattva），他們是賢劫中的諸位菩薩，或者住在此土，或者從他方而來，以一生補處的彌勒菩薩（Maitreya）、文殊師利菩薩（Mañjuśrī）、觀世音菩薩（Avalokiteśvara）等為首——他們都通達甚深廣大的法性，調柔順從易於教化，善於奉行平等，修習菩薩道，是一切眾生的真正善知識，獲得無礙陀羅尼（Dhāraṇī，總持），轉動不退轉的法輪，已經供養過無量諸佛。像這樣的眾人都聚集在一起。

這時，如理正聞菩薩問能解甚深義節菩薩說：『佛子！一切法無二。一切法無二，這話是什麼意思呢？』

能解甚深義節菩薩說：『善男子！一切法都離不開這二者，即所作、非所作。所作者，非所作非非所作；非所作。

【English Translation】 English version The Sutra of Explaining Knots Spoken by the Buddha, One Scroll Translated by Tripiṭaka Master Paramārtha from India of the Chen Dynasty

The First Chapter on Non-Duality of What Cannot Be Spoken

Thus have I heard:

At one time, the Buddha Bhagavan (Bhagavan, World Honored One) was dwelling in Rājagṛha (King's City) on Gṛdhrakūṭa Mountain (Vulture Peak), together with a great assembly of ninety-nine thousand Bhikṣus (monks), all of whom were Arhats (worthy ones) – their outflows were exhausted, what needed to be done was completed, they had relinquished all heavy burdens, attained their own benefit, exhausted all bonds of existence, their minds were well liberated, well attained to freedom, well attained to Śamatha (tranquility) and Vipaśyanā (insight) – their names were: Ājñāta Kauṇḍinya (Ājñāta Kauṇḍinya) and others, up to Subhūti (Subhūti) and others who dwelt in the Āraṇā (non-contention) Samādhi (concentration). There was also a great assembly of thirty-six thousand Bhikṣuṇīs (nuns), with Mahāprajāpatī (Mahāprajāpatī) and others, up to Bhaddā Kāpilānī (Bhaddā Kāpilānī) and others as their leaders. There were also immeasurable and countless Upāsakas (laymen) and Upāsikās (laywomen), with Bimbisāra (Bimbisāra) and others as their leaders. There were also immeasurable hundreds of thousands of Bodhisattva-mahāsattvas (great beings), who were Bodhisattvas from this Bhadrakalpa (Fortunate Aeon), either dwelling in this land or coming from other directions, with Maitreya Bodhisattva (Maitreya), who is destined to Buddhahood in his next life, Mañjuśrī Bodhisattva (Mañjuśrī), Avalokiteśvara Bodhisattva (Avalokiteśvara) and others as their leaders – all of them thoroughly understood the profound and vast nature of reality, were tamed, compliant, and easy to teach, were skilled in practicing equality, cultivated the Bodhisattva path, were true and good teachers for all sentient beings, attained unobstructed Dhāraṇīs (retentive memory), turned the irreversible Dharma wheel, and had already made offerings to immeasurable Buddhas. Such assemblies and others were all gathered together.

At that time, the Bodhisattva Rightly Heard asked the Bodhisattva Who Can Explain the Profound Meaning Knots, saying: 'Son of Buddha! All dharmas are non-dual. All dharmas are non-dual, what does this mean?'

The Bodhisattva Who Can Explain the Profound Meaning Knots said: 'Good man! All dharmas do not go beyond these two, namely, what is made and what is not made. What is made is neither what is not made nor what is not not made; what is not made.

者，非非所作，亦非所作。」

如理正聞菩薩問言：「佛子！云何所作非所作、非非所作；及非所作非非所作、亦非所作？」

能解甚深義節菩薩言：「善男子！所作者，此是大師正教言句，若是大師正教言句，即是世間所立言說，從分別起。此世言說若分別起，由種種分別及所言說一向不成，故非所作。

「善男子！非所作者，屬言教攝，若有法離所作及非所作，是法亦如是亦如是。若如是者，大師說教可無義不？」

「非無有義。」

「若有義者，義相云何？所謂不可言體，惟是聖人無分別知見之所覺了，為欲令他了達如是不可言體。是故大師說此言教，謂是法所作。

「善男子！非所作者，此是大師正教言句，若是大師正教言句，即是世間所立言說，從分別起。此世言說若分別起，由種種分別及所言說一向不成，故非非所作。

「善男子！所作者，屬言教攝，若有法離非所作及於所作，是法亦如是亦如是。若如是者，大師說教可無義不？」

「非無有義。」

「若有義者義相云何？所謂不可言體，惟是聖人無分別知見之所覺了，為欲令他了達如是不可言體。是故大師說此言教，謂是法非所作。

「善男子！如巧幻師及幻弟子，於四衢道，或取草

【現代漢語翻譯】現代漢語譯本：『是所作，非非所作，亦非所作。』

如理正聞菩薩問道：『佛子！什麼是所作非所作、非非所作；以及非所作非非所作、亦非所作？』

能解甚深義節菩薩回答說：『善男子！所作，指的是大師（指佛陀）的正教言句。如果是大師的正教言句，那就是世間所建立的言說，從分別念產生。這世間的言說如果從分別念產生，由於種種分別和所說的內容始終不能成立，所以說非所作。』

『善男子！非所作，屬於言教所包含的範圍。如果有一種法，既離開了所作，也離開了非所作，那麼這種法也是如此。如果這樣，大師的說法教導豈不是沒有意義了嗎？』

『並非沒有意義。』

『如果有意義，那意義的相狀是什麼呢？就是那不可言說的本體，只有聖人以無分別的知見才能覺察領悟，爲了讓其他人也能理解領悟這不可言說的本體，所以大師才說這些言教，這可以稱為是法所作。』

『善男子！非所作，指的是大師的正教言句。如果是大師的正教言句，那就是世間所建立的言說，從分別念產生。這世間的言說如果從分別念產生，由於種種分別和所說的內容始終不能成立，所以說非非所作。』

『善男子！所作，屬於言教所包含的範圍。如果有一種法，既離開了非所作，也離開了所作，那麼這種法也是如此。如果這樣，大師的說法教導豈不是沒有意義了嗎？』

『並非沒有意義。』

『如果有意義，那意義的相狀是什麼呢？就是那不可言說的本體，只有聖人以無分別的知見才能覺察領悟，爲了讓其他人也能理解領悟這不可言說的本體。所以大師才說這些言教，這可以稱為是法非所作。』

『善男子！比如一個技藝精湛的幻術師和他的弟子，在十字路口，或者拿草...

【English Translation】 English version: 'That which is made, not not-made, also not made.'

The Bodhisattva Ruli Zhengwen (Righteous Hearing) asked: 'Buddha-son! What is made not not-made, not not not-made; and not made not not not-made, also not made?'

The Bodhisattva Nengjie Shenyi Jie (Understanding Profound Meaning) said: 'Good man! That which is made refers to the correct teachings and words of the Master (referring to the Buddha). If it is the correct teachings and words of the Master, then it is the established speech of the world, arising from discrimination. If this worldly speech arises from discrimination, due to various discriminations and the spoken content ultimately not being established, therefore it is said to be not made.'

'Good man! That which is not made belongs to the category of verbal teachings. If there is a Dharma that is apart from both made and not made, then that Dharma is also like that. If it is like that, wouldn't the Master's teachings be meaningless?'

'It is not without meaning.'

'If it has meaning, what is the aspect of that meaning? It is the inexpressible essence, which only sages can perceive and understand with non-discriminating knowledge. In order to enable others to understand this inexpressible essence, the Master speaks these teachings, which can be called Dharma made.'

'Good man! That which is not made refers to the correct teachings and words of the Master. If it is the correct teachings and words of the Master, then it is the established speech of the world, arising from discrimination. If this worldly speech arises from discrimination, due to various discriminations and the spoken content ultimately not being established, therefore it is said to be not not-made.'

'Good man! That which is made belongs to the category of verbal teachings. If there is a Dharma that is apart from both not made and made, then that Dharma is also like that. If it is like that, wouldn't the Master's teachings be meaningless?'

'It is not without meaning.'

'If it has meaning, what is the aspect of that meaning? It is the inexpressible essence, which only sages can perceive and understand with non-discriminating knowledge. In order to enable others to understand this inexpressible essence, the Master speaks these teachings, which can be called Dharma not made.'

'Good man! Like a skilled illusionist and his disciple, at a crossroads, or taking grass...'

葉及木石等，聚集一處，現種種幻事：諸象兵、馬兵、車兵、步兵，摩尼、真珠、珊瑚、玉石，及倉庫等。若有諸人——嬰兒、凡夫、愚癡邪智——不能了別草等幻本，是人若見、若聞，作是思惟，謂：『實有此象、馬四兵及以庫藏。』若見、若聞，隨能隨力執著見聞，作是言說：『此是真實，異此非真。』是人則應重更思量。若有諸人——非嬰兒、凡夫及愚癡邪智——識知如是草等幻本，若見、若聞，作是思惟：『無有如是象、馬等物及以庫藏。』是人若見、若聞，隨能隨力，不著見聞，作如是言：『如我所思，此是真實，異此非真。』雖隨世言，為顯實義，是人不須重更思惟。

「善男子！如此嬰兒、凡夫，未得出世真如聖慧，未識諸法不可言體。是人若見、若聞，諸法所作及非所作，作是思惟：『實有如是諸法所作及非所作。何以故？可見、可知故。』是人若見、若聞，隨能隨力，執著見聞，隨見聞說：『此是真實，異此非真。』是人應當須重思量。

「若有諸人——非嬰兒、凡夫——已見真實，及得出世真如聖慧，已識諸法不可言體，若見、若聞作是思惟：『如所見知，諸法所作及非所作，皆非實有，但有假相，從分別起，如幻化事，欺誑凡心，於此中起所作、非所作名及餘眾名。』是人如所見

【現代漢語翻譯】現代漢語譯本草葉、樹木、石頭等物，聚集在一起，顯現出種種虛幻的景象：如象兵、馬兵、車兵、步兵，以及摩尼（如意寶）、真珠（珍珠）、珊瑚、玉石，還有倉庫等等。如果有人——像嬰兒、凡夫、愚癡邪見之人——不能辨別這些草木等物的虛幻本質，這些人如果見到、聽到這些景象，就會這樣思量，認為：『真實存在這些像兵、馬兵等四種軍隊以及庫藏。』如果他們見到、聽到，就盡其所能地執著于自己的見聞，並且這樣說：『這些是真實的，與此不同的就不是真實的。』這樣的人就應該重新思考。如果有人——不是嬰兒、凡夫以及愚癡邪見之人——認識到這些草木等物的虛幻本質，他們如果見到、聽到這些景象，就會這樣思量：『根本沒有這些像兵、馬兵等事物以及庫藏。』這些人如果見到、聽到，就盡其所能地不執著于自己的見聞，並且這樣說：『正如我所理解的，這些是真實的，與此不同的就不是真實的。』雖然他們隨順世俗的語言，是爲了顯明真實的意義，這樣的人不需要重新思考。『善男子！』就像這樣，嬰兒、凡夫，還沒有獲得出世的真如聖慧，還不認識諸法不可言說的本體。這些人如果見到、聽到諸法所作的和非所作的，就會這樣思量：『真實存在這些諸法所作的和非所作的。為什麼呢？因為它們是可見的、可知的。』這些人如果見到、聽到，就盡其所能地執著于自己的見聞，並且隨順自己的見聞而說：『這些是真實的，與此不同的就不是真實的。』這樣的人應當需要重新思考。如果有人——不是嬰兒、凡夫——已經見到真實，並且獲得了出世的真如聖慧，已經認識到諸法不可言說的本體，他們如果見到、聽到，就會這樣思量：『正如我所見所知的，諸法所作的和非所作的，都不是真實存在的，只有虛假的表象，是從分別心產生的，就像幻化出來的事物一樣，欺騙迷惑凡夫的心，因此才產生所作、非所作的名稱以及其他的眾多名稱。』這樣的人正如他所見到的那樣

【English Translation】 English version Leaves, wood, stones, and the like, gathered together in one place, manifest various illusory events: such as elephant soldiers, horse soldiers, chariots, infantry, mani (wish-fulfilling jewel), true pearls (pearls), coral, jade, and warehouses, etc. If there are people—infants, ordinary people, foolish and wrongly wise—who cannot distinguish the illusory nature of grass and the like, if these people see or hear these things, they will think, 'These elephant soldiers, horse soldiers, the four types of troops, and the treasuries really exist.' If they see or hear, they cling to what they see and hear to the best of their ability, and say, 'This is the truth, and anything different from this is not true.' Such people should reconsider. If there are people—not infants, ordinary people, or foolish and wrongly wise—who recognize the illusory nature of grass and the like, if they see or hear these things, they will think, 'There are no such things as elephant soldiers, horse soldiers, and treasuries.' If these people see or hear, they do not cling to what they see and hear to the best of their ability, and say, 'As I understand it, this is the truth, and anything different from this is not true.' Although they follow worldly language, it is to reveal the true meaning, and such people do not need to reconsider. 『Good man!』 Just like this, infants and ordinary people have not yet attained the transcendental True Suchness wisdom, and do not recognize the unspeakable essence of all dharmas. If these people see or hear the actions and non-actions of all dharmas, they will think, 'These actions and non-actions of all dharmas really exist. Why? Because they are visible and knowable.' If these people see or hear, they cling to what they see and hear to the best of their ability, and say according to what they see and hear, 'This is the truth, and anything different from this is not true.' Such people should reconsider. If there are people—not infants or ordinary people—who have already seen the truth and attained the transcendental True Suchness wisdom, and have recognized the unspeakable essence of all dharmas, if they see or hear, they will think, 'As I have seen and known, the actions and non-actions of all dharmas are not real, but only have false appearances, arising from discrimination, like illusory events, deceiving and deluding the minds of ordinary people, and thus giving rise to the names of actions, non-actions, and other numerous names.' Such people, as they have seen

聞，不生執著，不作是言：『此是真實，異此非真。』雖隨世言，為顯實義，是人不須重更思惟。

「善男子！如是聖人由聖知見，已能覺了不可言體，為欲令他見法實相，故說教句，謂是所作、非所作等。」

爾時能解甚深義節菩薩，即說偈言：

「佛說絕言法，　　無二非凡境。　愚夫于中迷，　　緣二著戲論，　不決邪決故，　　常輪轉諸有。　智人離見聞，　　簡擇中實義。」

解節經過覺觀境品第二

爾時，曇無竭菩薩白佛言：「世尊！從此娑訶世界，向東最遠極東方世界，過七十七恒河沙數世界，有世界曰善名聞，佛號廣大善聞修伽陀住處。我於一時，往彼佛所，即于彼中見一方地，有七十七千諸外道眾，以師為先聚集而坐，為欲思量諸法實相。時外道眾思惟稱量，簡擇安立諸法實相，依其所學求覓實相，無能得者。起種種執，相違斗諍，乃至言相違害，由口刀杖，互相傷毀，便各分散。我見此已作是思惟：『希有，希有！諸佛世尊，出於世間，由佛出世，過覺觀境，甚深法相，通達覺了，皆得顯現。』」

菩薩說已，佛即告言：「如是，法上！如是實相，過覺觀境。我覺了已，為他解說，安立正教，開示顯現，令義淺易。何以故？我說真實，但是聖人自所證見

【現代漢語翻譯】現代漢語譯本：聽聞佛法，不生起執著，不說『這是真實的，與此不同的就不是真實的』這樣的話。雖然隨順世俗的言語，是爲了顯明真實的意義，這樣的人不需要再重複思索。

『善男子！像這樣的聖人，憑藉聖人的智慧和見解，已經能夠覺悟到不可言說的本體，爲了讓其他人見到法的真實相狀，所以才說教導的語句，比如『這是應該做的』、『這不是應該做的』等等。』

這時，能理解甚深義理的解節菩薩，就說了這樣的偈頌：

『佛所說的超越言語的法，是無二的，不是凡夫的境界。愚昧的人在其中迷惑，攀緣二元對立而執著於戲論，因為不能決斷而邪見妄斷，所以常常在各種有中輪迴。有智慧的人遠離見聞，簡擇其中真實的意義。』

解節經過覺觀境品第二

這時，曇無竭菩薩對佛說：『世尊！從這個娑婆世界，向東最遠的極東方世界，經過七十七恒河沙數的世界，有一個世界叫做善名聞（Shannamingwen，世界名），佛號廣大善聞修伽陀（Guangdashanwen xiujiatuo，佛名），住在那裡。我曾經有一次，去到那位佛的處所，就在那裡看到一方土地上，有七十七千個外道（Waidào，指佛教以外的修行者）大眾，以他們的老師為首聚集而坐，想要思量諸法的真實相狀。當時這些外道大眾思惟稱量，簡擇安立諸法的真實相狀，依據他們所學的去尋求真實相狀，沒有能夠得到的。生起種種執著，互相違背爭鬥，甚至言語互相沖突傷害，用口和刀杖，互相傷害毀壞，然後各自散去。我看到這些之後，這樣思惟：『稀有啊，稀有啊！諸佛世尊，出現在世間，因為佛出現在世間，超越覺觀境界的甚深法相，才能通達覺悟，都得以顯現。』』

菩薩說完之後，佛就告訴他說：『是的，法上（Fashang，菩薩名）！是的，真實相狀，是超越覺觀境界的。我已經覺悟了，為他人解說，安立正確的教法，開示顯現，使意義淺顯易懂。為什麼呢？我說的是真實的，但是聖人自己所證悟見到的。』

【English Translation】 English version: Hearing the Dharma, one does not generate attachments, nor does one say, 'This is the truth, and anything different from this is not the truth.' Although following worldly language, it is to reveal the true meaning, and such a person does not need to think about it again.

'Good man! Such a sage, with holy knowledge and vision, has already awakened to the inexpressible essence. In order to allow others to see the true form of the Dharma, he speaks instructive phrases, such as 'This should be done,' 'This should not be done,' and so on.'

At that time, the Bodhisattva Who Understands the Profound Meaning, then spoke this verse:

'The Dharma spoken by the Buddha transcends words, it is non-dual and not the realm of ordinary people. Foolish people are confused in it, clinging to duality and attached to frivolous debates, Because they cannot decide and make wrong judgments, they constantly revolve in all existences. Wise people stay away from seeing and hearing, carefully selecting the true meaning within.'

Chapter Two: Understanding the Realm Beyond Perception

At that time, Tahnwuqieh (Tanwuqieh, Bodhisattva's name) Bodhisattva said to the Buddha: 'World Honored One! From this Saha world, to the farthest eastern world, passing seventy-seven Ganges river sands of worlds, there is a world called Shannamingwen (Shannamingwen, name of a world), where the Buddha is called Guangdashanwen xiujiatuo (Guangdashanwen xiujiatuo, name of a Buddha), resides. Once, I went to that Buddha's place, and there I saw in one area, seventy-seven thousand non-Buddhist (Waidào, refers to practitioners outside of Buddhism) assemblies, with their teachers at the head, gathered and seated, wanting to contemplate the true form of all dharmas. At that time, these non-Buddhist assemblies contemplated and measured, carefully selecting and establishing the true form of all dharmas, seeking the true form according to what they had learned, but were unable to obtain it. They arose various attachments, conflicting and fighting with each other, even to the point of verbal conflict and harm, using mouths and weapons, harming and destroying each other, and then each dispersed. Having seen this, I thought: 'Rare, rare! The Buddhas, World Honored Ones, appear in the world, and because the Buddha appears in the world, the profound characteristics of the Dharma that transcend the realm of perception, can be thoroughly understood and all be revealed.''

After the Bodhisattva spoke, the Buddha then told him: 'Yes, Fashang (Fashang, name of a Bodhisattva)! Yes, the true form is beyond the realm of perception. I have awakened to it, and explain it to others, establishing the correct teachings, revealing and manifesting it, making the meaning easy to understand. Why? What I speak is true, but it is what the sages themselves have realized and seen.'

；若是凡夫覺觀境界，自他可證。法上！以是義故，應知實相過於一切覺觀境界。

「複次，法上！我說真實非相行處；一切覺觀緣相行處。以是義故，應知實相過覺觀境。

「複次，法上！我說真實不可言說；一切覺觀但由言說。故知實相過覺觀境。

「複次，法上！我說真實絕於四事，謂見、聞、覺、知；一切覺觀緣四事起。

「複次，法上！我說真相離諸斗諍；一切覺觀鬥諍境界。以是義故，應知實相過覺觀境。

「法上！譬如有人，盡一期壽恒食苦味，復能覺觀、比度、憶持蜜等甜味，無有是處。

「複次，譬如有人，恒樂欲塵，塵欲焦熱之所燒然，復能覺觀、比度、憶持不緣塵相，依內離樂，無有是處。

「複次，譬如有人，恒樂言諍，邪談話戲，復能覺觀、比度、憶持聖默然定，無有是處。

「複次，譬如有人，恒樂恒行見、聞、覺、知，復能覺觀、比度憶持絕四事處，滅離身見是般涅槃，無有是處。

「複次，法上！譬如有人，由恒蓄財，樂行征伐，復能覺觀、比度、憶持北郁單越，無有我所無所積蓄，不相鬥諍，是現法樂，無有是處。

「法上！如是諸人，在於覺觀，復能思量、比度、憶持非覺觀境，無有是處。」

佛說經竟

【現代漢語翻譯】現代漢語譯本：如果凡夫的覺觀境界，自己和他人都可以驗證。法上（Dharma Above）！因此，你應該知道實相超越一切覺觀境界。

『再者，法上（Dharma Above）！我說真實不是在有相的境界中執行的；一切覺觀都是在緣相的境界中執行的。因此，你應該知道實相超越覺觀境界。』

『再者，法上（Dharma Above）！我說真實是不可言說的；一切覺觀都依賴於言說。所以要知道實相超越覺觀境界。』

『再者，法上（Dharma Above）！我說真實超越四事，即見、聞、覺、知；一切覺觀都依賴於這四事而生起。』

『再者，法上（Dharma Above）！我說真相遠離一切鬥爭；一切覺觀都是鬥爭的境界。因此，你應該知道實相超越覺觀境界。』

『法上（Dharma Above）！譬如有人，終其一生都吃苦味，卻還能覺觀、比較、憶持蜂蜜等甜味，這是不可能的。』

『再者，譬如有人，一直貪戀塵欲，被塵欲的焦熱所焚燒，卻還能覺觀、比較、憶持不緣塵相，依靠內在的離欲之樂，這是不可能的。』

『再者，譬如有人，一直喜歡言語爭論，邪惡的談話和戲謔，卻還能覺觀、比較、憶持聖者的寂默禪定，這是不可能的。』

『再者，譬如有人，一直喜歡並執著于見、聞、覺、知，卻還能覺觀、比較、憶持超越這四事之處，滅除對身體的執著，達到般涅槃（Parinirvana），這是不可能的。』

『再者，法上（Dharma Above）！譬如有人，因為一直積蓄財富，喜歡進行征伐，卻還能覺觀、比較、憶持北郁單越（Uttarakuru），那裡沒有我所，沒有積蓄，沒有相互爭鬥，是現世的快樂，這是不可能的。』

『法上（Dharma Above）！像這樣的人，沉溺於覺觀之中，卻還能思量、比較、憶持非覺觀的境界，這是不可能的。』

佛陀說完這部經。

【English Translation】 English version: If the realm of perception and observation of an ordinary person can be verified by oneself and others. Dharma Above! Therefore, you should know that the true reality surpasses all realms of perception and observation.

'Furthermore, Dharma Above! I say that the true reality does not operate in the realm of forms; all perceptions and observations operate in the realm of conditioned forms. Therefore, you should know that the true reality surpasses the realm of perception and observation.'

'Furthermore, Dharma Above! I say that the true reality is inexpressible; all perceptions and observations rely on expression. Therefore, you should know that the true reality surpasses the realm of perception and observation.'

'Furthermore, Dharma Above! I say that the true reality transcends the four things, namely seeing, hearing, feeling, and knowing; all perceptions and observations arise based on these four things.'

'Furthermore, Dharma Above! I say that the true reality is free from all strife; all perceptions and observations are realms of strife. Therefore, you should know that the true reality surpasses the realm of perception and observation.'

'Dharma Above! For example, if someone spends their entire life eating bitter tastes, and yet can perceive, compare, and remember sweet tastes like honey, that is impossible.'

'Furthermore, for example, if someone is constantly attached to worldly desires, burned by the scorching heat of worldly desires, and yet can perceive, compare, and remember not being attached to worldly forms, relying on inner joy free from desires, that is impossible.'

'Furthermore, for example, if someone constantly enjoys verbal disputes, evil talk, and jokes, and yet can perceive, compare, and remember the noble silent meditation, that is impossible.'

'Furthermore, for example, if someone constantly enjoys and clings to seeing, hearing, feeling, and knowing, and yet can perceive, compare, and remember the place beyond these four things, extinguishing attachment to the body, attaining Parinirvana, that is impossible.'

'Furthermore, Dharma Above! For example, if someone, because they constantly accumulate wealth and enjoy engaging in conquests, and yet can perceive, compare, and remember Uttarakuru, where there is no 'mine', no accumulation, no mutual strife, and present happiness, that is impossible.'

'Dharma Above! For such people, being immersed in perception and observation, and yet being able to contemplate, compare, and remember the realm beyond perception and observation, that is impossible.'

The Buddha finished speaking this sutra.

，重說偈言：

「自證無相法，　　離言絕四事，　無諍法通相，　　過諸覺觀境。」

解節經過一異品第三

爾時，凈慧菩薩白佛言：「世尊！是言正說，甚深希有。如世尊說，是真實理，微細甚深，難可通達，謂過一異相。

「世尊！我於一時，見一方地大菩薩眾修菩提行，在愿樂地。於此方所聚集而坐，為欲思量，諸法實相與諸行法為一、為異？是時眾中，有諸菩薩說如是言：『是真實相不異諸行。』復有菩薩說：『真實相與行不一。』復有菩薩起疑惑心，不信一異，說如是言：『此一異中，何人說實？何人說虛？何者正行？何者邪行？為當執一？為當執異？』

「世尊！我見此事，作是思惟：『諸善男子，嬰兒、愚癡，無覺、無了，非如理行。何以故？是善男子，未能通達微細甚深真實之法與諸行等，過一異相。』」

菩薩說已，佛即告言：「如是，凈慧！如是諸善男子，嬰兒、愚癡，無覺、無了，非如理行。如來通達微細甚深真實之法與諸行等，過一異相。何以故？凈慧！若執如此，依諸行法修真實觀，能達、能證真如之理，無有是處。何以故？凈慧！若真如與行相不異者，一切凡夫應見真如。複次，一切眾生正在凡位，應得無上如安涅槃。複次，一切眾生於凡位中，

【現代漢語翻譯】現代漢語譯本：

重說偈語說：

『自證無相之法，遠離言語斷絕四事（四種邊見：有、無、亦有亦無、非有非無），無諍之法普遍相通，超越一切覺知觀想的境界。』

解節經過一異品第三

當時，凈慧菩薩（Jinghui Pusa，菩薩名）對佛說：『世尊！這些話語是正確的闡述，非常深奧稀有。正如世尊所說，這是真實的道理，微妙而深奧，難以通達，因為它超越了一和異的相對概念。』

『世尊！我曾經見到一方土地上的眾多菩薩眾（Pusa zhong，修行菩薩的群體）在修菩提行（puti xing，覺悟的修行），處於愿樂地（yuan le di，充滿願望和喜悅的境界）。他們聚集在這個地方坐著，想要思量諸法（zhu fa，一切事物）的實相（shi xiang，真實面貌）與諸行法（zhu xing fa，各種行為和現象）是一還是異？當時，眾人之中，有一些菩薩這樣說：『這真實相與諸行法沒有差異。』又有菩薩說：『真實相與諸行法不是一體。』還有菩薩生起疑惑之心，不相信一或異，這樣說：『在這「一」和「異」之中，誰說的是真實的？誰說的是虛假的？誰是正確的修行？誰是錯誤的修行？我們應該執著于「一」，還是應該執著于「異」？』

『世尊！我見到這件事，這樣思惟：『這些善男子（shan nan zi，對修行者的尊稱）如同嬰兒一般，愚昧無知，沒有覺悟，沒有理解，不是如理如法地修行。為什麼呢？因為這些善男子，未能通達微妙深奧的真實之法與諸行法等，超越了一和異的相對概念。』』

菩薩說完，佛就告訴他說：『是的，凈慧！正如你所說，這些善男子如同嬰兒一般，愚昧無知，沒有覺悟，沒有理解，不是如理如法地修行。如來（Rulai，佛的稱號）通達微妙深奧的真實之法與諸行法等，超越了一和異的相對概念。為什麼呢？凈慧！如果執著於此，依靠諸行法來修真實觀（zhen shi guan，觀察事物真實性的修行），想要達到、想要證得真如（zhen ru，事物的真實本性）的道理，那是不可能的。為什麼呢？凈慧！如果真如與行相沒有差異，那麼一切凡夫（fan fu，普通人）應該都能見到真如。再者，一切眾生（zhong sheng，所有生命）正在凡夫的地位，就應該能夠得到無上如安涅槃（wu shang ru an niepan，至高無上的寂靜涅槃）。再者，一切眾生在凡夫的地位中，

【English Translation】 English version:

Again, he spoke in verse, saying:

'The self-realized Dharma of no-form, is apart from words and cuts off the four possibilities (four extreme views: existence, non-existence, both existence and non-existence, neither existence nor non-existence), The Dharma of no-contention is universally connected, surpassing all realms of perception and observation.'

Chapter Three: Analysis of the Knots Through the One and the Different

At that time, Jinghui Bodhisattva (Jinghui Pusa, name of a Bodhisattva) said to the Buddha: 'World-Honored One! These words are a correct exposition, profoundly rare. As the World-Honored One says, this is the true principle, subtle and profound, difficult to penetrate, because it transcends the aspects of one and different.'

'World-Honored One! I once saw a great assembly of Bodhisattvas (Pusa zhong, a group of practicing Bodhisattvas) in one land practicing the Bodhisattva path (puti xing, the path to enlightenment), dwelling in a land of aspiration and joy (yuan le di, a realm full of wishes and joy). They gathered in this place and sat, desiring to contemplate whether the true nature (shi xiang, the true aspect) of all dharmas (zhu fa, all things) is the same as or different from all conditioned dharmas (zhu xing fa, all actions and phenomena). At that time, among the assembly, there were Bodhisattvas who spoke thus: 『This true nature is not different from all conditioned dharmas.』 Again, there were Bodhisattvas who said: 『True nature is not one with conditioned dharmas.』 Again, there were Bodhisattvas who arose with doubts, not believing in one or different, saying thus: 『Among this 『one』 and 『different,』 who speaks the truth? Who speaks falsely? Which is the correct practice? Which is the incorrect practice? Should we cling to 『one,』 or should we cling to 『different』?'

'World-Honored One! Seeing this matter, I thought thus: 『These good men (shan nan zi, a respectful term for practitioners) are like infants, foolish and ignorant, without awareness, without understanding, not practicing according to principle. Why? Because these good men have not been able to penetrate the subtle and profound true Dharma and all conditioned dharmas, which transcend the aspects of one and different.』'

After the Bodhisattva spoke, the Buddha then told him: 'So it is, Jinghui! So it is that these good men are like infants, foolish and ignorant, without awareness, without understanding, not practicing according to principle. The Tathagata (Rulai, title of the Buddha) has penetrated the subtle and profound true Dharma and all conditioned dharmas, which transcend the aspects of one and different. Why? Jinghui! If one clings to this, relying on conditioned dharmas to cultivate true contemplation (zhen shi guan, the practice of observing the truth of things), desiring to attain and realize the principle of Suchness (zhen ru, the true nature of things), there is no such possibility. Why? Jinghui! If Suchness is not different from conditioned aspects, then all ordinary beings (fan fu, ordinary people) should be able to see Suchness. Furthermore, all sentient beings (zhong sheng, all living beings), while still in the position of ordinary beings, should be able to attain unsurpassed peaceful Nirvana (wu shang ru an niepan, the supreme peaceful Nirvana). Furthermore, all sentient beings in the position of ordinary beings,

亦應能得無上菩提。若真如相異於行相，一切聖人已見真如，則應不能伏滅行相；由不伏滅諸行相故，雖見真諦不能解脫眾相繫縛；若於眾相不得解脫，亦不解脫粗重繫縛；若不解脫二種繫縛，則不能得無上如安無餘涅槃，亦應不得無上菩提。

「凈慧！由諸凡夫不見真如，在凡夫位不得無上如安涅槃，亦不能得無上菩提。以是義故，真如之理與諸行一，是義不然。若有人說：『真如與行相不異。』者，由此義故，當知是人不如理行。

「複次，凈慧！一切聖人由見真如，已能伏滅諸法行相，非不能故；已能解脫一切相結及粗重惑，非不解脫。由二解脫，已得無上如安涅槃，乃至已得無上菩提。是故真如與行相異，是義不然。若有人說：『真異行相。』以是義故，當知此人不如理行。

「複次，凈慧！若真如與行相不異者，猶如行相墮于惑相，真相亦爾應墮惑相。複次，凈慧！若真如相異行相者，真如則非諸行通相。凈慧！以此真如不墮惑相，復為一切諸行通相。由是義故，真如與行亦一、亦異，義皆不然。若有人說：『真如與行亦一、亦異。』以是義故，當知是人不如理行。

「複次，凈慧！若真如與行相不異者，如真實相於諸行中通無差別，行相亦爾，應通無別。是故修觀行人，于諸行

【現代漢語翻譯】現代漢語譯本：亦應不能證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果真如（Tathata，事物的真實本性）之相異於行相（Samkhata-lakshana，有為法的相狀），一切聖人已經證見真如，那麼他們應該不能夠降伏和滅除行相；由於不能降伏和滅除各種行相的緣故，即使證見了真諦（Satya，真實不虛的道理），也不能從眾相的繫縛中解脫出來；如果不能從眾相中得到解脫，也不能解脫粗重（奧妙深邃）的繫縛；如果不能解脫這兩種繫縛，就不能證得無上如安無餘涅槃（nirvana，寂滅），也應該不能證得無上菩提。『凈慧（Vimalamati，菩薩名）！由於各種凡夫沒有證見真如，所以在凡夫的地位上不能證得無上如安涅槃，也不能證得無上菩提。因為這個緣故，真如的道理與各種行相是一體的說法，是不對的。如果有人說：『真如與行相沒有差別。』，因為這個緣故，應當知道這個人沒有如理如實地修行。『複次，凈慧！一切聖人由於證見了真如，已經能夠降伏和滅除諸法的行相，不是不能夠；已經能夠解脫一切相的束縛以及粗重的迷惑，不是不能解脫。由於這兩種解脫，已經證得無上如安涅槃，乃至已經證得無上菩提。所以真如與行相是相異的說法，是不對的。如果有人說：『真如與行相是相異的。』，因為這個緣故，應當知道這個人沒有如理如實地修行。『複次，凈慧！如果真如與行相沒有差別，就像行相墮入迷惑之相，真如之相也應該墮入迷惑之相。複次，凈慧！如果真如之相與行相是相異的，那麼真如就不是諸行共通的相。凈慧！因為這個真如不墮入迷惑之相，而且是一切諸行共通的相。因為這個緣故，真如與行相既是一體又是相異的說法，都是不對的。如果有人說：『真如與行相既是一體又是相異的。』，因為這個緣故，應當知道這個人沒有如理如實地修行。『複次，凈慧！如果真如與行相沒有差別，就像真實之相在各種行相中普遍沒有差別一樣，行相也應該普遍沒有差別。因此，修觀的修行人，對於各種行相』

【English Translation】 English version: 'Also, one should not be able to attain Anuttara-samyak-sambodhi (supreme complete enlightenment). If the aspect of Tathata (suchness, the true nature of things) is different from the Samkhata-lakshana (conditioned characteristics), then all the sages who have already seen Tathata should not be able to subdue and extinguish the conditioned characteristics; because they cannot subdue and extinguish the various conditioned characteristics, even if they have seen Satya (truth), they cannot be liberated from the bondage of all aspects; if they cannot be liberated from all aspects, they also cannot be liberated from the bondage of grossness; if they cannot be liberated from these two kinds of bondage, then they cannot attain the unsurpassed Nirvana (cessation), and they should also not be able to attain Anuttara-samyak-sambodhi.' 'Vimalamati (Pure Wisdom, name of a Bodhisattva)! Because ordinary beings do not see Tathata, they cannot attain the unsurpassed Nirvana in the position of ordinary beings, nor can they attain Anuttara-samyak-sambodhi. For this reason, the idea that the principle of Tathata is one with all conditioned characteristics is not correct. If someone says: 'Tathata is not different from conditioned characteristics,' then, for this reason, you should know that this person is not practicing in accordance with the truth.' 'Furthermore, Vimalamati! All sages, having seen Tathata, have already been able to subdue and extinguish the conditioned characteristics of all dharmas, and it is not that they cannot; they have already been able to liberate themselves from all the bonds of aspects and gross delusions, and it is not that they cannot liberate themselves. Because of these two liberations, they have already attained the unsurpassed Nirvana, and even attained Anuttara-samyak-sambodhi. Therefore, the idea that Tathata is different from conditioned characteristics is not correct. If someone says: 'Tathata is different from conditioned characteristics,' then, for this reason, you should know that this person is not practicing in accordance with the truth.' 'Furthermore, Vimalamati! If Tathata is not different from conditioned characteristics, just as conditioned characteristics fall into the aspect of delusion, the aspect of Tathata should also fall into the aspect of delusion. Furthermore, Vimalamati! If the aspect of Tathata is different from conditioned characteristics, then Tathata is not the common aspect of all conditioned characteristics. Vimalamati! Because this Tathata does not fall into the aspect of delusion, and is the common aspect of all conditioned characteristics. For this reason, the idea that Tathata is both one with and different from conditioned characteristics is not correct. If someone says: 'Tathata is both one with and different from conditioned characteristics,' then, for this reason, you should know that this person is not practicing in accordance with the truth.' 'Furthermore, Vimalamati! If Tathata is not different from conditioned characteristics, just as the aspect of reality is universally without difference in all conditioned characteristics, the conditioned characteristics should also be universally without difference. Therefore, practitioners who cultivate contemplation, regarding all conditioned characteristics'

中，不應過此見、聞、覺、知修勝真觀。複次，若真如相異行相者，以是義故，一切諸行，但惟無我及以無性，應非真實。複次，一時凈、不凈品，各各別相。凈慧！由諸行相但別不通，由觀行人于諸行中，過見、聞、覺、知修勝真觀，由諸行無我、無性所顯是真，乃至凈、不凈品，亦非一時各各別相。以是義故，真如與行亦一亦異，是義不然。若有人說，真如與行亦一、亦異，當知是人不如理行。

「凈慧！譬如傷佉白色，不可安立與螺一、異；赤色與金不一、不異，亦復如是。譬如毗拏音聲美妙，不可安立與毗拏一、與毗拏異；復如沉香，香氣可愛，不可安立與沈一、異；亦如摩梨遮其味辛辣，不可安立與摩梨遮為一、為異；呵梨勒澀亦復如是。復如綿纊，其觸柔軟，不可安立與綿一、異；蘇與醍醐不一、不異，亦復如是。復如一切有流苦，一切行無常，一切法無我，如是苦等，不可安立與法一、異；亦如貪慾、瞋恚、愚癡、慢等，無寂靜相，不可安立與其一、異。凈慧！如是真如與一切行，不可安立為一、為異。

「凈慧！如是真如，微細甚深難可通達，我覺了已，為他解說，安立正教，開示顯現，令義淺易。」

「佛說經已，重說偈言：

「真實與行法，　　無一異俱相。　若執一異

【現代漢語翻譯】現代漢語譯本『凈慧（Vimalamati，菩薩名）！不應該在見、聞、覺、知這些現象上，過度地進行殊勝的真觀修行。再者，如果真如的體相與諸行的體相是不同的，那麼按照這個道理，一切諸行就只能是無我和無自性，應該就不是真實的了。再者，清凈和不清凈的品類，在同一時間各有各別的體相。凈慧！由於諸行的體相只是區別而不相通，由於觀行人在諸行中，過度地在見、聞、覺、知上進行殊勝的真觀，由於諸行所顯現的無我、無自性才是真實的，乃至清凈和不清凈的品類，也不是在同一時間各有各別的體相。因為這個緣故，說真如與諸行既是一又是異，這個說法是不對的。如果有人說，真如與諸行既是一又是異，應當知道這個人沒有如理修行。『凈慧！譬如傷佉（shankha，白色海螺）的白色，不能安立為與螺是一還是異；赤色與黃金不能說是一還是異，也是這樣。譬如毗拏（vina，印度樂器）的聲音美妙，不能安立為與毗拏是一還是與毗拏是異；又如沉香，香氣可愛，不能安立為與沉香是一還是異；又如摩梨遮（marica，胡椒）的味道辛辣，不能安立為與摩梨遮是一還是異；呵梨勒（haritaki，訶子）的澀味也是這樣。又如綿纊（棉花），它的觸感柔軟，不能安立為與棉花是一還是異；酥油與醍醐不能說是一還是異，也是這樣。又如一切有漏的苦，一切行的無常，一切法的無我，像這樣的苦等等，不能安立為與法是一還是異；又如貪慾、瞋恚、愚癡、慢等等，沒有寂靜的體相，不能安立為與它們是一還是異。凈慧！像這樣，真如與一切諸行，不能安立為是一還是異。『凈慧！像這樣，真如，微細甚深難以通達，我覺悟了以後，為他人解說，安立正教，開示顯現，使義理淺顯易懂。』佛說完這部經后，又說了偈頌：『真實與行法，無一異俱相。若執一異

【English Translation】 English version 『Vimalamati (Pure Wisdom, name of a Bodhisattva)! One should not excessively cultivate superior true contemplation on these phenomena of seeing, hearing, feeling, and knowing. Furthermore, if the nature of Suchness (Tathata) is different from the nature of all activities (samskaras), then, according to this reasoning, all activities should only be selfless and without inherent existence, and thus should not be real. Furthermore, pure and impure categories each have distinct characteristics at the same time. Vimalamati! Because the characteristics of all activities are distinct and do not interpenetrate, and because the practitioner excessively cultivates superior true contemplation on seeing, hearing, feeling, and knowing within all activities, and because the selflessness and lack of inherent existence manifested by all activities are real, even pure and impure categories do not each have distinct characteristics at the same time. For this reason, it is not correct to say that Suchness and activities are both one and different. If someone says that Suchness and activities are both one and different, you should know that this person is not practicing according to the truth. 『Vimalamati! For example, the white color of a shankha (conch shell) cannot be established as being either one with or different from the conch shell; red color and gold cannot be said to be one or different, and so on. For example, the sound of a vina (Indian stringed instrument) is beautiful, but it cannot be established as being either one with or different from the vina; also, like sandalwood, its fragrance is lovely, but it cannot be established as being either one with or different from the sandalwood; also, like marica (pepper), its taste is pungent, but it cannot be established as being either one with or different from the marica; haritaki (chebulic myrobalan) is also astringent in the same way. Also, like cotton, its touch is soft, but it cannot be established as being either one with or different from the cotton; ghee and clarified butter cannot be said to be one or different, and so on. Also, like all suffering arising from outflows, all activities are impermanent, and all dharmas are without self, such as these sufferings, etc., cannot be established as being either one with or different from the dharmas; also, like greed, hatred, delusion, pride, etc., which have no peaceful nature, cannot be established as being either one with or different from them. Vimalamati! In this way, Suchness and all activities cannot be established as being either one or different. 『Vimalamati! In this way, Suchness is subtle, profound, and difficult to understand. After I have awakened to it, I explain it to others, establish the correct teaching, reveal and manifest it, making the meaning easy and accessible.』 After the Buddha finished speaking this sutra, he spoke the following verse again: 『Truth and the law of action, Have no one, different, or both aspects. If clinging to one or different

俱，　　說行不如理，　修行奢摩他，　　及毗缽舍那，　是人能解脫，　　相惑粗重結。」

解節經一味品第四

爾時，佛告須菩提言：「須菩提！汝見、汝知幾多眾生，在眾生界有增上慢，由此慢心記自所得？複次，汝見、汝知幾多眾生，在眾生界無增上慢，不由慢心記自所得？」

須菩提言：「世尊！我見、我知少有眾生，在眾生界無增上慢，不由慢心記自所得。世尊！我見、我知無量、無數、不可稱說諸眾生等，在眾生界有增上慢，由此慢心記自所得。

「世尊！我又一時，住阿練若遠寂林中，有多比丘大眾聚集，去我不遠住練若處。我又一時日中後分，見此大眾互相聚集，隨其所證種種法相，說己修行、記自所得。有諸比丘，由證見陰，記其所得——或有比丘證見陰相，或有比丘證見陰生，或有比丘證陰變異，或有比丘證見陰滅，或有比丘證陰滅道——如於陰中有六證相；或有比丘證見諸入，記自所得，乃至入滅及入滅道；或有比丘證見緣生，記自所得，乃至緣生滅、緣生滅道；或有比丘證見證食；或有比丘證見四諦；或有比丘證見諸界，及界差別並種種界，乃至界滅及界滅道；或有比丘證見念處，及念處相、念處對治、唸對治道、念處修習，未生念處證見念生，已生念處證

【現代漢語翻譯】現代漢語譯本：『如果修行不如法，即使同時修習奢摩他（Samatha，止）和毗缽舍那（Vipassanā，觀），也無法解脫相的迷惑和粗重的煩惱。』

解節經一味品第四

這時，佛陀告訴須菩提（Subhuti）說：『須菩提！你看到、你知道有多少眾生，在眾生界中有增上慢，因為這種慢心而執著于自己所證得的境界？還有，你看到、你知道有多少眾生，在眾生界中沒有增上慢，不因為慢心而執著于自己所證得的境界？』

須菩提說：『世尊！我看到、我知道很少有眾生，在眾生界中沒有增上慢，不因為慢心而執著于自己所證得的境界。世尊！我看到、我知道無量、無數、不可稱說的眾多眾生，在眾生界中有增上慢，因為這種慢心而執著于自己所證得的境界。』

『世尊！我又曾經住在阿練若（Aranya，寂靜處）遠離喧囂的樹林中，有很多比丘（Bhikkhu，出家修行者）聚集在一起，離我不遠地住在練若處。我又曾經在一天中午過後，看到這些大眾互相聚集，根據他們各自所證得的種種法相，談論自己的修行，執著于自己所證得的境界。有些比丘，因為證見了五陰（Skandha，構成個體存在的五種要素），而執著于自己所證得的境界——或者有比丘證見了五陰的相，或者有比丘證見了五陰的生起，或者有比丘證見了五陰的變異，或者有比丘證見了五陰的滅去，或者有比丘證見了五陰的滅去之道——就像在五陰中有六種證相；或者有比丘證見了十二入（Ayatana，感覺器官與感覺對像），而執著于自己所證得的境界，乃至證見了十二入的滅去以及十二入的滅去之道；或者有比丘證見了緣起（Pratītyasamutpāda，事物相互依存的生起），而執著于自己所證得的境界，乃至證見了緣起的滅去、緣起的滅去之道；或者有比丘證見了證食；或者有比丘證見了四聖諦（catvāri āryasatyāni，佛教的基本教義）；或者有比丘證見了諸界（Dhātu，構成要素），以及諸界的差別和種種界，乃至證見了諸界的滅去以及諸界的滅去之道；或者有比丘證見了念處（Smṛtyupasthāna，四念住），以及念處的相、念處對治、唸對治道、念處修習，對於未生起的念處證見念生，對於已生起的念處證

【English Translation】 English version: 『If practice is not in accordance with the Dharma, even if one cultivates both Samatha (tranquility) and Vipassanā (insight), one cannot be liberated from the delusion of appearances and the heavy burden of afflictions.』

Chapter Four: The Single Flavor of the Explanation of Knots Sutra

At that time, the Buddha said to Subhuti: 『Subhuti! How many beings do you see and know in the realm of beings who have excessive pride, and because of this pride, cling to what they have attained? Furthermore, how many beings do you see and know in the realm of beings who do not have excessive pride, and do not cling to what they have attained because of pride?』

Subhuti said: 『World Honored One! I see and know that there are very few beings in the realm of beings who do not have excessive pride, and do not cling to what they have attained because of pride. World Honored One! I see and know that there are countless, innumerable, and inexpressible numbers of beings in the realm of beings who have excessive pride, and because of this pride, cling to what they have attained.』

『World Honored One! I also once lived in a remote Aranya (secluded place) in a forest, where many Bhikkhus (monks) gathered, dwelling not far from me in a secluded place. I also once, in the afternoon, saw these assemblies gathering together, discussing their practice and clinging to what they had attained, according to the various characteristics of the Dharma they had realized. Some Bhikkhus, because they had realized the Skandhas (the five aggregates), clung to what they had attained—some Bhikkhus realized the characteristics of the Skandhas, some realized the arising of the Skandhas, some realized the change of the Skandhas, some realized the cessation of the Skandhas, and some realized the path to the cessation of the Skandhas—just as there are six aspects of realization in the Skandhas; some Bhikkhus realized the Ayatanas (the twelve sense bases), clinging to what they had attained, even to the cessation of the Ayatanas and the path to the cessation of the Ayatanas; some Bhikkhus realized Pratītyasamutpāda (dependent origination), clinging to what they had attained, even to the cessation of dependent origination and the path to the cessation of dependent origination; some Bhikkhus realized the nutriment; some Bhikkhus realized the catvāri āryasatyāni (Four Noble Truths); some Bhikkhus realized the Dhātu (elements), and the differences of the elements and the various elements, even to the cessation of the elements and the path to the cessation of the elements; some Bhikkhus realized the Smṛtyupasthāna (Four Foundations of Mindfulness), and the characteristics of mindfulness, the counteractions to mindfulness, the path to counteracting mindfulness, the cultivation of mindfulness, realizing the arising of unarisen mindfulness, realizing the

見念住及不忘失增長圓滿，記自所得。如證念處，正勤、如意足、根、力、覺分、聖道，聖道相、聖道對治、聖道對治道、聖道修習，未生聖道證聖道生，已生聖道證聖道住，及不忘失增長圓滿，記自所得。

「世尊！我見此已，作是思惟：『如諸長老隨所證見種種法相，記自所得，此諸長老有增上慢。由此慢心，記自所得，是事決爾。』何以故？如其所說自證見法，當知是人未能了別一味真如遍一切處。

「世尊！如世尊言：『一味真實遍一切處，微細甚深，難可通達。』此言希有，是無對說。

「世尊！若世尊正教中，勤修觀行諸比丘等，一味真實遍一切處，尚難通達；況諸外道在正教外，豈能證知一味真實？」

佛言：「如是，須菩提！如是微細最微細，甚深最甚深，難見最難見，遍一切處一味真實，我覺了已，為他解說，安立正教，開示顯現，令義淺易。何以故？須菩提！於五陰中清凈境界，是我所說名為真實；須菩提！於十二入、十二緣生、四食、四諦、諸界念處，正勤、如意足、根、力、覺分、八聖道中清凈境界，是我所說名為真實。此清凈境界，一切陰處平等一味，無差別相。如於陰中乃至聖道分中，清凈境界平等一味，皆無差別。須菩提！以是義故，應知一味真如遍一切處

【現代漢語翻譯】現代漢語譯本：觀察念住和不忘失，使其增長圓滿，記錄自己所獲得的。例如，證得念處（專注的處所），正勤（正確的努力），如意足（實現目標的願望），根（五種能力），力（五種力量），覺分（七種覺悟的因素），聖道（八正道），聖道的特徵，聖道的對治，聖道的對治之道，聖道的修習，未生的聖道證得而生，已生的聖道證得而安住，以及不忘失，使其增長圓滿，記錄自己所獲得的。

『世尊！我見到這些后，這樣思考：『像各位長老隨各自證悟所見到的種種法相，記錄自己所獲得的，這些長老有增上慢（過度的驕傲）。由於這種慢心，記錄自己所獲得的，這件事肯定是這樣。』為什麼呢？像他們所說的自己證悟見到的法，應當知道這些人未能了別一味真如（唯一真實的如如）遍一切處（遍及所有地方）。』

『世尊！就像世尊所說：『一味真實遍一切處，微細甚深，難以通達。』這話非常稀有，是無與倫比的說法。

『世尊！如果在世尊的正教中，勤奮修習觀行的各位比丘等，一味真實遍一切處，尚且難以通達；更何況那些外道（非佛教徒）在正教之外，怎麼能夠證知一味真實呢？』

佛說：『是的，須菩提（一位佛陀的弟子）！是的，微細是最微細的，甚深是最甚深的，難見是最難見的，遍一切處的一味真實，我覺悟了之後，為他人解說，安立正教，開示顯現，使意義淺顯易懂。為什麼呢？須菩提！在五陰（構成個體的五種要素）中清凈的境界，是我所說的名為真實；須菩提！在十二入（感官的入口）、十二緣生（十二因緣）、四食（四種滋養）、四諦（四個真理）、諸界（各種界）、念處，正勤，如意足，根，力，覺分，八聖道中清凈的境界，是我所說的名為真實。這種清凈的境界，在一切陰處平等一味，沒有差別相。就像在陰中乃至聖道分中，清凈的境界平等一味，都沒有差別。須菩提！因為這個緣故，應當知道一味真如遍一切處。』

【English Translation】 English version: Observing the mindfulness and non-forgetfulness, increasing and perfecting them, recording what one has attained. For example, having attained the mindfulness (the place of focus), right diligence (correct effort), wish-fulfilling feet (the desire to achieve goals), roots (five faculties), powers (five strengths), enlightenment factors (seven factors of enlightenment), the Noble Path (the Eightfold Path), the characteristics of the Noble Path, the antidotes to the Noble Path, the path of antidotes to the Noble Path, the practice of the Noble Path, the unarisen Noble Path is attained and arises, the arisen Noble Path is attained and abides, and non-forgetfulness, increasing and perfecting them, recording what one has attained.

'Venerable One! Having seen this, I thought: 'Like the elders who record what they have attained according to the various Dharma characteristics they have seen in their respective attainments, these elders have excessive pride (exaggerated arrogance). Because of this pride, they record what they have attained, and this is definitely the case.' Why? Like the Dharma they say they have personally realized and seen, it should be known that these people have not been able to discern the One Flavor of Suchness (the one true Thusness) pervading all places (extending everywhere).'

'Venerable One! Just as the Venerable One said: 'The One Flavor of Reality pervades all places, is subtle and profound, and difficult to penetrate.' This statement is rare and unparalleled.'

'Venerable One! If, in the Venerable One's correct teaching, diligent practitioners of contemplation, such as the monks, find it difficult to penetrate the One Flavor of Reality pervading all places; how much more so those non-Buddhists (non-Buddhists) outside the correct teaching, how can they realize the One Flavor of Reality?'

The Buddha said: 'So it is, Subhuti (a disciple of the Buddha)! So it is, subtle is the most subtle, profound is the most profound, difficult to see is the most difficult to see, the One Flavor of Reality pervading all places, having awakened to it, I explain it to others, establish the correct teaching, reveal and manifest it, making the meaning simple and easy to understand. Why? Subhuti! The pure realm in the five skandhas (the five aggregates that constitute an individual) is what I call reality; Subhuti! The pure realm in the twelve entrances (sense entrances), the twelve dependent arisings (twelve links of dependent origination), the four foods (four kinds of nutriment), the four noble truths (four truths), the various realms (various realms), mindfulness, right diligence, wish-fulfilling feet, roots, powers, enlightenment factors, and the Eightfold Noble Path is what I call reality. This pure realm is equal and of one flavor in all skandhas and places, without any difference. Just like in the skandhas and even in the enlightenment factors of the Noble Path, the pure realm is equal and of one flavor, without any difference. Subhuti! For this reason, it should be known that the One Flavor of Suchness pervades all places.'

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「複次，須菩提！修行比丘，若已通達一陰真如，人、法無我，不勞更觀一一余陰所有真如。於十二入、十二緣生、四食、四諦、諸界念處，正勤、如意足、根、力、覺分、八聖道分，若已通達一分真如，人、法無我，不勞更觀余聖道分所有真如。離無分別后智，無有別觀能順真如觀所餘法一味真實遍一切處。但以無分別后智，隨順前無分別智，觀一切法一味真實，憶持至得。須菩提！以是義故，汝應當知，真實之理遍一切處，唯一味相。

「複次，須菩提！猶如諸陰互有別相，如十二入、十二緣生、四食、四諦、諸界念處，正勤、如意足、根、力、覺分、八聖道分，互有別相，若諸法真如，人、法無我，互有別相，則諸法如如，人、法無我不成真實應由因生。若由因生則成有為，若是有為則非真實，若非真實更應於此求別真實。須菩提！由此真實不從因生，非是有為，非不真實，于中不勞求別真實。何以故？此法恒常，若佛出世，若不出世，法性、法界、法住，皆悉常住。須菩提！以是義故，汝應當知，一味真實等一切處。

「須菩提！譬如眾色，種種差別更互不同。于諸色中，虛空無相，無有差別，無有變異，於一切處同一味相。如是諸法，各各別異。汝應當知，于諸法中一味真如，等無

【現代漢語翻譯】現代漢語譯本『再者，須菩提（Subhuti）！修行中的比丘（bhikkhu），如果已經通達一陰（skandha，五蘊之一，指色蘊）的真如（tathata，事物的真實本性），以及人無我（anatman，沒有永恒不變的自我）和法無我（dharma-anatman，諸法無自性），就不需要再觀察其他每一陰的真如。對於十二入（ayatana，六根和六塵）、十二緣生（nidana，十二因緣）、四食（ahara，四種滋養生命的食物）、四諦（arya-satya，四聖諦）、諸界（dhatu，十八界）、念處（smrtyupasthana，四念處）、正勤（samyak-pradhana，四正勤）、如意足（rddhipada，四如意足）、根（indriya，五根）、力（bala，五力）、覺分（bodhyanga，七覺支）、八聖道分（arya-astangika-marga，八正道），如果已經通達其中一部分的真如，以及人無我和法無我，就不需要再觀察其餘聖道分的所有真如。離開無分別后智（prsthalabdha-jnana，證悟后的智慧），就沒有其他的觀察能夠順應真如的觀察，所有剩餘的法都是同一味道的真實，遍及一切處。只是用無分別后智，隨順先前的無分別智（nirvikalpa-jnana，直接證悟真如的智慧），觀察一切法都是同一味道的真實，憶持直到證得。須菩提！因為這個緣故，你應該知道，真實的道理遍及一切處，只有一種味道的相。』『再者，須菩提！猶如諸陰互相有不同的相，如十二入、十二緣生、四食、四諦、諸界、念處、正勤、如意足、根、力、覺分、八聖道分，互相有不同的相，如果諸法的真如，以及人無我和法無我，互相有不同的相，那麼諸法的如如（tathata，真如），以及人無我和法無我就不能成為真實的，應該由因生。如果由因生，就成為有為法（samskrta-dharma，因緣和合而成的法），如果是有為法，就不是真實的，如果不是真實的，就應該在其中尋求其他的真實。須菩提！由此真實不是從因生，不是有為法，不是不真實的，在其中不需要尋求其他的真實。為什麼呢？此法恒常，無論佛出世，或者不出世，法性（dharma-dhatu，法的本性）、法界（dharma-dhatu，宇宙萬法的界限）、法住（dharmasthiti，法的安住），都悉常住。須菩提！因為這個緣故，你應該知道，一味真實等同一切處。』『須菩提！譬如眾色，種種差別更互不同。于諸色中，虛空無相，無有差別，無有變異，於一切處同一味相。如是諸法，各各別異。汝應當知，于諸法中一味真如，等無差別，遍一切處。』

【English Translation】 English version 『Furthermore, Subhuti (Subhuti)! If a practicing bhiksu (bhikkhu, a Buddhist monk) has already penetrated the Suchness (tathata, the true nature of things) of one skandha (skandha, one of the five aggregates, referring to the aggregate of form), and the non-self of persons (anatman, the absence of a permanent self) and the non-self of dharmas (dharma-anatman, the absence of inherent existence in phenomena), he need not further contemplate the Suchness of each of the remaining skandhas. Regarding the twelve ayatanas (ayatana, the six sense bases and their objects), the twelve nidanas (nidana, the twelve links of dependent origination), the four kinds of nutriment (ahara, four kinds of food that sustain life), the Four Noble Truths (arya-satya, the four noble truths), the various realms (dhatu, the eighteen elements), the mindfulness establishments (smrtyupasthana, the four foundations of mindfulness), the right efforts (samyak-pradhana, the four right exertions), the bases of magical power (rddhipada, the four bases of miraculous power), the faculties (indriya, the five faculties), the powers (bala, the five powers), the limbs of enlightenment (bodhyanga, the seven factors of enlightenment), and the eightfold noble path (arya-astangika-marga, the eightfold noble path), if he has already penetrated the Suchness of one of these, and the non-self of persons and the non-self of dharmas, he need not further contemplate the Suchness of all the remaining limbs of the noble path. Apart from the subsequent wisdom of non-discrimination (prsthalabdha-jnana, the wisdom attained after enlightenment), there is no other contemplation that can accord with the contemplation of Suchness; all the remaining dharmas are of one taste, true, and pervade all places. But with the subsequent wisdom of non-discrimination, following the prior wisdom of non-discrimination (nirvikalpa-jnana, the wisdom that directly realizes Suchness), contemplate all dharmas as being of one taste, true, and remember and hold onto this until attainment. Subhuti! For this reason, you should know that the principle of truth pervades all places and has only one taste.』『Furthermore, Subhuti! Just as the skandhas have different characteristics from each other, such as the twelve ayatanas, the twelve nidanas, the four kinds of nutriment, the Four Noble Truths, the various realms, the mindfulness establishments, the right efforts, the bases of magical power, the faculties, the powers, the limbs of enlightenment, and the eightfold noble path, which have different characteristics from each other, if the Suchness of dharmas, and the non-self of persons and the non-self of dharmas, had different characteristics from each other, then the Thusness (tathata, Suchness) of dharmas, and the non-self of persons and the non-self of dharmas, would not be truly real, and should arise from a cause. If it arises from a cause, then it becomes conditioned (samskrta-dharma, compounded phenomena), and if it is conditioned, then it is not real, and if it is not real, then one should seek another reality within it. Subhuti! Therefore, this reality does not arise from a cause, is not conditioned, and is not unreal; within it, there is no need to seek another reality. Why? This dharma is constant; whether a Buddha appears in the world or does not appear, the dharma-nature (dharma-dhatu, the nature of phenomena), the dharma-realm (dharma-dhatu, the realm of phenomena), and the abiding of dharma (dharmasthiti, the stability of phenomena) all remain constant. Subhuti! For this reason, you should know that the one taste of reality is equal to all places.』『Subhuti! For example, various colors have different distinctions and are not the same. Among all colors, space is without characteristics, without distinctions, without variations, and in all places has the same taste. Likewise, all dharmas are each different. You should know that in all dharmas, the one taste of Suchness is equally without distinction and pervades all places.』

差別，亦復如是。」

爾時，世尊說是經已，重說偈言：

「法通相一味，　　諸佛說平等。　若於中執異，　　是人增上慢。　逆生死流道，　　微細深難見，　欲染癡覆故，　　凡人不能得。」

爾時，觀世音菩薩，右膝著地，合掌恭敬，而白佛言：「世尊！我今從佛聞得如是解節深法，得未曾有，頂戴奉持。世尊！當何名此經？云何受持？」

佛告觀世音菩薩：「此經名為『了義正說』，亦名『真實境智正說』，亦名『十地波羅蜜依止正說』。汝等應當如是受持。」

佛說是經已，八萬菩薩皆得大乘威德三昧，無量無邊諸菩薩眾于無生法得無生法忍，無數眾生從於諸流心得解脫，無數眾生於大乘法生信樂心。

佛說解節經

【現代漢語翻譯】現代漢語譯本：『差別也是這樣。』

這時，世尊說完這部經后，又說了偈語：

『法的通達相狀只有一個味道，諸佛所說都是平等的。如果有人在其中執著差異，這個人就是增上慢。逆生死流動的道路，微細而深奧難以看見，因為慾望、染著和愚癡的覆蓋，凡夫不能證得。』

這時，觀世音菩薩（Avalokiteśvara Bodhisattva），右膝著地，合掌恭敬，對佛說：『世尊！我現在從佛這裡聽聞得到這樣解開關鍵的甚深之法，得到前所未有之法，我將頂戴奉持。世尊！這部經應當叫什麼名字？應當如何受持？』

佛告訴觀世音菩薩：『這部經名為『了義正說』，也名『真實境智正說』，也名『十地波羅蜜依止正說』。你們應當這樣受持。』

佛說完這部經后，八萬菩薩都得到大乘威德三昧（Mahayana majestic samadhi），無量無邊的諸菩薩眾對於無生法得到無生法忍（anutpattika-dharma-kshanti），無數眾生從各種流轉的心念中得到解脫，無數眾生對於大乘法生起信樂之心。

佛說解節經

【English Translation】 English version: 『The difference is also like this.』

At that time, after the World Honored One finished speaking this sutra, He spoke again in verse:

『The characteristic of Dharma's penetration is of one flavor, all Buddhas speak of equality. If one clings to differences within it, that person is arrogant. The path against the stream of birth and death, is subtle, profound, and difficult to see, Because of the covering of desire, attachment, and ignorance, ordinary people cannot attain it.』

At that time, Avalokiteśvara Bodhisattva (觀世音菩薩), with his right knee on the ground, joined his palms respectfully, and said to the Buddha: 『World Honored One! Now I have heard from the Buddha such a profound Dharma of unraveling knots, and have obtained what I have never had before. I will uphold it with the crown of my head. World Honored One! What should this sutra be called? How should it be received and upheld?』

The Buddha told Avalokiteśvara Bodhisattva: 『This sutra is called 『The Correct Explanation of Definitive Meaning,』 also called 『The Correct Explanation of True Realm Wisdom,』 also called 『The Correct Explanation of Reliance on the Ten Bhumi Paramitas.』 You should receive and uphold it in this way.』

After the Buddha finished speaking this sutra, eighty thousand Bodhisattvas all attained the Mahayana majestic samadhi (大乘威德三昧), countless and boundless Bodhisattva assemblies attained the Anutpattika-dharma-kshanti (無生法忍) regarding the unproduced Dharma, countless beings were liberated from various streams of thought, and countless beings developed faith and joy in the Mahayana Dharma.

The Sutra of Unraveling Knots Spoken by the Buddha