Chinese
闻，不生执着，不作是言：‘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！如是圣人由圣知见，已能觉了不可言体，为欲令他见法实相，故说教句，谓是所作、非所作等。” 尔时能解甚深义节菩萨，即说偈言： “佛说绝言法， 无二非凡境。 愚夫于中迷， 缘二着戏论， 不决邪决故， 常轮转诸有。 智人离见闻， 简择中实义。” 解节经过觉观境品第二 尔时，昙无竭菩萨白佛言：“世尊！从此娑诃世界，向东最远极东方世界，过七十七恒河沙数世界，有世界曰善名闻，佛号广大善闻修伽陀住处。我于一时，往彼佛所，即于彼中见一方地，有七十七千诸外道众，以师为先聚集而坐，为欲思量诸法实相。时外道众思惟称量，简择安立诸法实相，依其所学求觅实相，无能得者。起种种执，相违斗诤，乃至言相违害，由口刀杖，互相伤毁，便各分散。我见此已作是思惟：‘希有，希有！诸佛世尊，出于世间，由佛出世，过觉观境，甚深法相，通达觉了，皆得显现。’” 菩萨说已，佛即告言：“如是，法上！如是实相，过觉观境。我觉了已，为他解说，安立正教，开示显现，令义浅易。何以故？我说真实，但是圣人自所证见 现代汉语译本：听闻佛法，不生起执着，不说‘这是真实的，与此不同的就不是真实的’这样的话。虽然随顺世俗的言语，是为了显明真实的意义，这样的人不需要再重复思索。 ‘善男子！像这样的圣人，凭借圣人的智慧和见解，已经能够觉悟到不可言说的本体，为了让其他人见到法的真实相状，所以才说教导的语句，比如‘这是应该做的’、‘这不是应该做的’等等。’ 这时，能理解甚深义理的解节菩萨，就说了这样的偈颂： ‘佛所说的超越言语的法，是无二的，不是凡夫的境界。 愚昧的人在其中迷惑，攀缘二元对立而执着于戏论， 因为不能决断而邪见妄断，所以常常在各种有中轮回。 有智慧的人远离见闻，简择其中真实的意义。’ 解节经过觉观境品第二 这时，昙无竭菩萨对佛说：‘世尊！从这个娑婆世界，向东最远的极东方世界，经过七十七恒河沙数的世界，有一个世界叫做善名闻（Shannamingwen，世界名），佛号广大善闻修伽陀（Guangdashanwen xiujiatuo，佛名），住在那里。我曾经有一次，去到那位佛的处所，就在那里看到一方土地上，有七十七千个外道（Waidào，指佛教以外的修行者）大众，以他们的老师为首聚集而坐，想要思量诸法的真实相状。当时这些外道大众思惟称量，简择安立诸法的真实相状，依据他们所学的去寻求真实相状，没有能够得到的。生起种种执着，互相违背争斗，甚至言语互相冲突伤害，用口和刀杖，互相伤害毁坏，然后各自散去。我看到这些之后，这样思惟：‘稀有啊，稀有啊！诸佛世尊，出现在世间，因为佛出现在世间，超越觉观境界的甚深法相，才能通达觉悟，都得以显现。’’ 菩萨说完之后，佛就告诉他说：‘是的，法上（Fashang，菩萨名）！是的，真实相状，是超越觉观境界的。我已经觉悟了，为他人解说，安立正确的教法，开示显现，使意义浅显易懂。为什么呢？我说的是真实的，但是圣人自己所证悟见到的。’
English
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.' --------------------------------------------------------------------------------
Chinese
；若是凡夫觉观境界，自他可证。法上！以是义故，应知实相过于一切觉观境界。 “复次，法上！我说真实非相行处；一切觉观缘相行处。以是义故，应知实相过觉观境。 “复次，法上！我说真实不可言说；一切觉观但由言说。故知实相过觉观境。 “复次，法上！我说真实绝于四事，谓见、闻、觉、知；一切觉观缘四事起。 “复次，法上！我说真相离诸斗诤；一切觉观斗诤境界。以是义故，应知实相过觉观境。 “法上！譬如有人，尽一期寿恒食苦味，复能觉观、比度、忆持蜜等甜味，无有是处。 “复次，譬如有人，恒乐欲尘，尘欲焦热之所烧然，复能觉观、比度、忆持不缘尘相，依内离乐，无有是处。 “复次，譬如有人，恒乐言诤，邪谈话戏，复能觉观、比度、忆持圣默然定，无有是处。 “复次，譬如有人，恒乐恒行见、闻、觉、知，复能觉观、比度忆持绝四事处，灭离身见是般涅槃，无有是处。 “复次，法上！譬如有人，由恒蓄财，乐行征伐，复能觉观、比度、忆持北郁单越，无有我所无所积蓄，不相斗诤，是现法乐，无有是处。 “法上！如是诸人，在于觉观，复能思量、比度、忆持非觉观境，无有是处。” 佛说经竟 现代汉语译本：如果凡夫的觉观境界，自己和他人都可以验证。法上（Dharma Above）！因此，你应该知道实相超越一切觉观境界。 ‘再者，法上（Dharma Above）！我说真实不是在有相的境界中运行的；一切觉观都是在缘相的境界中运行的。因此，你应该知道实相超越觉观境界。’ ‘再者，法上（Dharma Above）！我说真实是不可言说的；一切觉观都依赖于言说。所以要知道实相超越觉观境界。’ ‘再者，法上（Dharma Above）！我说真实超越四事，即见、闻、觉、知；一切觉观都依赖于这四事而生起。’ ‘再者，法上（Dharma Above）！我说真相远离一切斗争；一切觉观都是斗争的境界。因此，你应该知道实相超越觉观境界。’ ‘法上（Dharma Above）！譬如有人，终其一生都吃苦味，却还能觉观、比较、忆持蜂蜜等甜味，这是不可能的。’ ‘再者，譬如有人，一直贪恋尘欲，被尘欲的焦热所焚烧，却还能觉观、比较、忆持不缘尘相，依靠内在的离欲之乐，这是不可能的。’ ‘再者，譬如有人，一直喜欢言语争论，邪恶的谈话和戏谑，却还能觉观、比较、忆持圣者的寂默禅定，这是不可能的。’ ‘再者，譬如有人，一直喜欢并执着于见、闻、觉、知，却还能觉观、比较、忆持超越这四事之处，灭除对身体的执着，达到般涅槃（Parinirvana），这是不可能的。’ ‘再者，法上（Dharma Above）！譬如有人，因为一直积蓄财富，喜欢进行征伐，却还能觉观、比较、忆持北郁单越（Uttarakuru），那里没有我所，没有积蓄，没有相互争斗，是现世的快乐，这是不可能的。’ ‘法上（Dharma Above）！像这样的人，沉溺于觉观之中，却还能思量、比较、忆持非觉观的境界，这是不可能的。’ 佛陀说完这部经。
English
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. -------------------------------------------------------------------------------- ，重说偈言： “自证无相法， 离言绝四事， 无诤法通相， 过诸觉观境。” 解节经过一异品第三
Chinese
尔时，净慧菩萨白佛言：“世尊！是言正说，甚深希有。如世尊说，是真实理，微细甚深，难可通达，谓过一异相。 “世尊！我于一时，见一方地大菩萨众修菩提行，在愿乐地。于此方所聚集而坐，为欲思量，诸法实相与诸行法为一、为异？是时众中，有诸菩萨说如是言：‘是真实相不异诸行。’复有菩萨说：‘真实相与行不一。’复有菩萨起疑惑心，不信一异，说如是言：‘此一异中，何人说实？何人说虚？何者正行？何者邪行？为当执一？为当执异？’ “世尊！我见此事，作是思惟：‘诸善男子，婴儿、愚痴，无觉、无了，非如理行。何以故？是善男子，未能通达微细甚深真实之法与诸行等，过一异相。’” 菩萨说已，佛即告言：“如是，净慧！如是诸善男子，婴儿、愚痴，无觉、无了，非如理行。如来通达微细甚深真实之法与诸行等，过一异相。何以故？净慧！若执如此，依诸行法修真实观，能达、能证真如之理，无有是处。何以故？净慧！若真如与行相不异者，一切凡夫应见真如。复次，一切众生正在凡位，应得无上如安涅槃。复次，一切众生于凡位中， 现代汉语译本： 重说偈语说： ‘自证无相之法，远离言语断绝四事（四种边见：有、无、亦有亦无、非有非无）， 无诤之法普遍相通，超越一切觉知观想的境界。’ 解节经过一异品第三 当时，净慧菩萨（Jinghui Pusa，菩萨名）对佛说：‘世尊！这些话语是正确的阐述，非常深奥稀有。正如世尊所说，这是真实的道理，微妙而深奥，难以通达，因为它超越了一和异的相对概念。’ ‘世尊！我曾经见到一方土地上的众多菩萨众（Pusa zhong，修行菩萨的群体）在修菩提行（puti xing，觉悟的修行），处于愿乐地（yuan le di，充满愿望和喜悦的境界）。他们聚集在这个地方坐着，想要思量诸法（zhu fa，一切事物）的实相（shi xiang，真实面貌）与诸行法（zhu xing fa，各种行为和现象）是一还是异？当时，众人之中，有一些菩萨这样说：‘这真实相与诸行法没有差异。’又有菩萨说：‘真实相与诸行法不是一体。’还有菩萨生起疑惑之心，不相信一或异，这样说：‘在这“一”和“异”之中，谁说的是真实的？谁说的是虚假的？谁是正确的修行？谁是错误的修行？我们应该执着于“一”，还是应该执着于“异”？’ ‘世尊！我见到这件事，这样思惟：‘这些善男子（shan nan zi，对修行者的尊称）如同婴儿一般，愚昧无知，没有觉悟，没有理解，不是如理如法地修行。为什么呢？因为这些善男子，未能通达微妙深奥的真实之法与诸行法等，超越了一和异的相对概念。’’ 菩萨说完，佛就告诉他说：‘是的，净慧！正如你所说，这些善男子如同婴儿一般，愚昧无知，没有觉悟，没有理解，不是如理如法地修行。如来（Rulai，佛的称号）通达微妙深奥的真实之法与诸行法等，超越了一和异的相对概念。为什么呢？净慧！如果执着于此，依靠诸行法来修真实观（zhen shi guan，观察事物真实性的修行），想要达到、想要证得真如（zhen ru，事物的真实本性）的道理，那是不可能的。为什么呢？净慧！如果真如与行相没有差异，那么一切凡夫（fan fu，普通人）应该都能见到真如。再者，一切众生（zhong sheng，所有生命）正在凡夫的地位，就应该能够得到无上如安涅槃（wu shang ru an niepan，至高无上的寂静涅槃）。再者，一切众生在凡夫的地位中，