Chinese
大正藏第 16 册 No. 0677 佛说解节经 No. 677 [Nos. 675(2-5), 676(2)] 佛说解节经一卷 陈天竺三藏真谛译 不可言无二品第一 如是我闻： 一时佛婆伽婆，住王舍城耆阇崛山，与大比丘众九万九千人俱，皆阿罗汉——诸漏已尽，所作已办，舍诸重担，获得己利，尽诸有结，心善得解脱，善得自在，善得奢摩他、毗婆舍那——其名曰：净命阿若憍陈如等，乃至住阿罗那三昧定须菩提等。复有大比丘尼众三万六千人俱，摩诃波阇波提，乃至跋陀迦比罗比丘尼等以为上首。复有无量无数优婆塞、优婆夷，频婆娑罗王等而为上首。复有菩萨摩诃萨无量百千，是贤劫中诸菩萨众，或住此土、或他方来，一生补处弥勒菩萨、文殊师利菩萨、观世音菩萨等而为上首——皆悉通达大深法性，调顺易化，善行平等，修菩萨道，一切众生真善知识，得无碍陀罗尼，转不退法轮，已曾供养无量诸佛。如是等众皆悉聚集。 尔时如理正闻菩萨，问能解甚深义节菩萨言：“佛子！一切法无二。一切法无二，此言云何？” 能解甚深义节菩萨言：“善男子！是一切法不过此二，谓所作、非所作。所作者，非所作非非所作；非所作 现代汉语译本 《佛说解节经》一卷 陈天竺三藏真谛译 不可言无二品第一 如是我闻： 一时，佛婆伽婆（Bhagavan，世尊），住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），与九万九千大比丘众在一起，他们都是阿罗汉（Arhat）——诸漏已尽，所作已办，舍弃一切重担，获得自身的利益，断尽一切存在的束缚，心已得到善妙的解脱，善得自在，善得奢摩他（Śamatha，止）、毗婆舍那（Vipaśyanā，观）——他们的名字是：净命阿若憍陈如（Ājñāta Kauṇḍinya）等，乃至安住于阿罗那（Āraṇā，无诤）三昧定的须菩提（Subhūti）等。又有三万六千大比丘尼众在一起，以摩诃波阇波提（Mahāprajāpatī）等，乃至跋陀迦比罗比丘尼（Bhaddā Kāpilānī）等为首。又有无量无数的优婆塞（Upāsaka，近事男）、优婆夷（Upāsikā，近事女），以频婆娑罗王（Bimbisāra）等为首。又有无量百千的菩萨摩诃萨（Bodhisattva-mahāsattva），他们是贤劫中的诸位菩萨，或者住在此土，或者从他方而来，以一生补处的弥勒菩萨（Maitreya）、文殊师利菩萨（Mañjuśrī）、观世音菩萨（Avalokiteśvara）等为首——他们都通达甚深广大的法性，调柔顺从易于教化，善于奉行平等，修习菩萨道，是一切众生的真正善知识，获得无碍陀罗尼（Dhāraṇī，总持），转动不退转的法轮，已经供养过无量诸佛。像这样的众人都聚集在一起。 这时，如理正闻菩萨问能解甚深义节菩萨说：‘佛子！一切法无二。一切法无二，这话是什么意思呢？’ 能解甚深义节菩萨说：‘善男子！一切法都离不开这二者，即所作、非所作。所作者，非所作非非所作；非所作。
English
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。”
Chinese
如理正闻菩萨问言：“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？” 能解甚深义节菩萨言：“善男子！所作者，此是大师正教言句，若是大师正教言句，即是世间所立言说，从分别起。此世言说若分别起，由种种分别及所言说一向不成，故非所作。 “善男子！非所作者，属言教摄，若有法离所作及非所作，是法亦如是亦如是。若如是者，大师说教可无义不？” “非无有义。” “若有义者，义相云何？所谓不可言体，惟是圣人无分别知见之所觉了，为欲令他了达如是不可言体。是故大师说此言教，谓是法所作。 “善男子！非所作者，此是大师正教言句，若是大师正教言句，即是世间所立言说，从分别起。此世言说若分别起，由种种分别及所言说一向不成，故非非所作。 “善男子！所作者，属言教摄，若有法离非所作及于所作，是法亦如是亦如是。若如是者，大师说教可无义不？” “非无有义。” “若有义者义相云何？所谓不可言体，惟是圣人无分别知见之所觉了，为欲令他了达如是不可言体。是故大师说此言教，谓是法非所作。 “善男子！如巧幻师及幻弟子，于四衢道，或取草 现代汉语译本：‘是所作，非非所作，亦非所作。’ 如理正闻菩萨问道：‘佛子！什么是所作非所作、非非所作；以及非所作非非所作、亦非所作？’ 能解甚深义节菩萨回答说：‘善男子！所作，指的是大师（指佛陀）的正教言句。如果是大师的正教言句，那就是世间所建立的言说，从分别念产生。这世间的言说如果从分别念产生，由于种种分别和所说的内容始终不能成立，所以说非所作。’ ‘善男子！非所作，属于言教所包含的范围。如果有一种法，既离开了所作，也离开了非所作，那么这种法也是如此。如果这样，大师的说法教导岂不是没有意义了吗？’ ‘并非没有意义。’ ‘如果有意义，那意义的相状是什么呢？就是那不可言说的本体，只有圣人以无分别的知见才能觉察领悟，为了让其他人也能理解领悟这不可言说的本体，所以大师才说这些言教，这可以称为是法所作。’ ‘善男子！非所作，指的是大师的正教言句。如果是大师的正教言句，那就是世间所建立的言说，从分别念产生。这世间的言说如果从分别念产生，由于种种分别和所说的内容始终不能成立，所以说非非所作。’ ‘善男子！所作，属于言教所包含的范围。如果有一种法，既离开了非所作，也离开了所作，那么这种法也是如此。如果这样，大师的说法教导岂不是没有意义了吗？’ ‘并非没有意义。’ ‘如果有意义，那意义的相状是什么呢？就是那不可言说的本体，只有圣人以无分别的知见才能觉察领悟，为了让其他人也能理解领悟这不可言说的本体。所以大师才说这些言教，这可以称为是法非所作。’ ‘善男子！比如一个技艺精湛的幻术师和他的弟子，在十字路口，或者拿草...
English
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...' --------------------------------------------------------------------------------
Chinese
叶及木石等，聚集一处，现种种幻事：诸象兵、马兵、车兵、步兵，摩尼、真珠、珊瑚、玉石，及仓库等。若有诸人——婴儿、凡夫、愚痴邪智——不能了别草等幻本，是人若见、若闻，作是思惟，谓：‘实有此象、马四兵及以库藏。’若见、若闻，随能随力执着见闻，作是言说：‘此是真实，异此非真。’是人则应重更思量。若有诸人——非婴儿、凡夫及愚痴邪智——识知如是草等幻本，若见、若闻，作是思惟：‘无有如是象、马等物及以库藏。’是人若见、若闻，随能随力，不着见闻，作如是言：‘如我所思，此是真实，异此非真。’虽随世言，为显实义，是人不须重更思惟。 “善男子！如此婴儿、凡夫，未得出世真如圣慧，未识诸法不可言体。是人若见、若闻，诸法所作及非所作，作是思惟：‘实有如是诸法所作及非所作。何以故？可见、可知故。’是人若见、若闻，随能随力，执着见闻，随见闻说：‘此是真实，异此非真。’是人应当须重思量。 “若有诸人——非婴儿、凡夫——已见真实，及得出世真如圣慧，已识诸法不可言体，若见、若闻作是思惟：‘如所见知，诸法所作及非所作，皆非实有，但有假相，从分别起，如幻化事，欺诳凡心，于此中起所作、非所作名及余众名。’是人如所见 现代汉语译本 草叶、树木、石头等物，聚集在一起，显现出种种虚幻的景象：如象兵、马兵、车兵、步兵，以及摩尼（如意宝）、真珠（珍珠）、珊瑚、玉石，还有仓库等等。如果有人——像婴儿、凡夫、愚痴邪见之人——不能辨别这些草木等物的虚幻本质，这些人如果见到、听到这些景象，就会这样思量，认为：‘真实存在这些象兵、马兵等四种军队以及库藏。’如果他们见到、听到，就尽其所能地执着于自己的见闻，并且这样说：‘这些是真实的，与此不同的就不是真实的。’这样的人就应该重新思考。 如果有人——不是婴儿、凡夫以及愚痴邪见之人——认识到这些草木等物的虚幻本质，他们如果见到、听到这些景象，就会这样思量：‘根本没有这些象兵、马兵等事物以及库藏。’这些人如果见到、听到，就尽其所能地不执着于自己的见闻，并且这样说：‘正如我所理解的，这些是真实的，与此不同的就不是真实的。’虽然他们随顺世俗的语言，是为了显明真实的意义，这样的人不需要重新思考。 ‘善男子！’就像这样，婴儿、凡夫，还没有获得出世的真如圣慧，还不认识诸法不可言说的本体。这些人如果见到、听到诸法所作的和非所作的，就会这样思量：‘真实存在这些诸法所作的和非所作的。为什么呢？因为它们是可见的、可知的。’这些人如果见到、听到，就尽其所能地执着于自己的见闻，并且随顺自己的见闻而说：‘这些是真实的，与此不同的就不是真实的。’这样的人应当需要重新思考。 如果有人——不是婴儿、凡夫——已经见到真实，并且获得了出世的真如圣慧，已经认识到诸法不可言说的本体，他们如果见到、听到，就会这样思量：‘正如我所见所知的，诸法所作的和非所作的，都不是真实存在的，只有虚假的表象，是从分别心产生的，就像幻化出来的事物一样，欺骗迷惑凡夫的心，因此才产生所作、非所作的名称以及其他的众多名称。’这样的人正如他所见到的那样
English
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 --------------------------------------------------------------------------------