English
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, --------------------------------------------------------------------------------
Chinese
亦应能得无上菩提。若真如相异于行相，一切圣人已见真如，则应不能伏灭行相；由不伏灭诸行相故，虽见真谛不能解脱众相系缚；若于众相不得解脱，亦不解脱粗重系缚；若不解脱二种系缚，则不能得无上如安无余涅槃，亦应不得无上菩提。 “净慧！由诸凡夫不见真如，在凡夫位不得无上如安涅槃，亦不能得无上菩提。以是义故，真如之理与诸行一，是义不然。若有人说：‘真如与行相不异。’者，由此义故，当知是人不如理行。 “复次，净慧！一切圣人由见真如，已能伏灭诸法行相，非不能故；已能解脱一切相结及粗重惑，非不解脱。由二解脱，已得无上如安涅槃，乃至已得无上菩提。是故真如与行相异，是义不然。若有人说：‘真异行相。’以是义故，当知此人不如理行。 “复次，净慧！若真如与行相不异者，犹如行相堕于惑相，真相亦尔应堕惑相。复次，净慧！若真如相异行相者，真如则非诸行通相。净慧！以此真如不堕惑相，复为一切诸行通相。由是义故，真如与行亦一、亦异，义皆不然。若有人说：‘真如与行亦一、亦异。’以是义故，当知是人不如理行。 “复次，净慧！若真如与行相不异者，如真实相于诸行中通无差别，行相亦尔，应通无别。是故修观行人，于诸行 现代汉语译本： 亦应不能证得无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）。如果真如（Tathata，事物的真实本性）之相异于行相（Samkhata-lakshana，有为法的相状），一切圣人已经证见真如，那么他们应该不能够降伏和灭除行相；由于不能降伏和灭除各种行相的缘故，即使证见了真谛（Satya，真实不虚的道理），也不能从众相的系缚中解脱出来；如果不能从众相中得到解脱，也不能解脱粗重（奥妙深邃）的系缚；如果不能解脱这两种系缚，就不能证得无上如安无余涅槃（nirvana，寂灭），也应该不能证得无上菩提。 ‘净慧（Vimalamati，菩萨名）！由于各种凡夫没有证见真如，所以在凡夫的地位上不能证得无上如安涅槃，也不能证得无上菩提。因为这个缘故，真如的道理与各种行相是一体的说法，是不对的。如果有人说：‘真如与行相没有差别。’，因为这个缘故，应当知道这个人没有如理如实地修行。 ‘复次，净慧！一切圣人由于证见了真如，已经能够降伏和灭除诸法的行相，不是不能够；已经能够解脱一切相的束缚以及粗重的迷惑，不是不能解脱。由于这两种解脱，已经证得无上如安涅槃，乃至已经证得无上菩提。所以真如与行相是相异的说法，是不对的。如果有人说：‘真如与行相是相异的。’，因为这个缘故，应当知道这个人没有如理如实地修行。 ‘复次，净慧！如果真如与行相没有差别，就像行相堕入迷惑之相，真如之相也应该堕入迷惑之相。复次，净慧！如果真如之相与行相是相异的，那么真如就不是诸行共通的相。净慧！因为这个真如不堕入迷惑之相，而且是一切诸行共通的相。因为这个缘故，真如与行相既是一体又是相异的说法，都是不对的。如果有人说：‘真如与行相既是一体又是相异的。’，因为这个缘故，应当知道这个人没有如理如实地修行。 ‘复次，净慧！如果真如与行相没有差别，就像真实之相在各种行相中普遍没有差别一样，行相也应该普遍没有差别。因此，修观的修行人，对于各种行相’
English
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' --------------------------------------------------------------------------------
Chinese
中，不应过此见、闻、觉、知修胜真观。复次，若真如相异行相者，以是义故，一切诸行，但惟无我及以无性，应非真实。复次，一时净、不净品，各各别相。净慧！由诸行相但别不通，由观行人于诸行中，过见、闻、觉、知修胜真观，由诸行无我、无性所显是真，乃至净、不净品，亦非一时各各别相。以是义故，真如与行亦一亦异，是义不然。若有人说，真如与行亦一、亦异，当知是人不如理行。 “净慧！譬如伤佉白色，不可安立与螺一、异；赤色与金不一、不异，亦复如是。譬如毗拏音声美妙，不可安立与毗拏一、与毗拏异；复如沉香，香气可爱，不可安立与沈一、异；亦如摩梨遮其味辛辣，不可安立与摩梨遮为一、为异；呵梨勒涩亦复如是。复如绵纩，其触柔软，不可安立与绵一、异；苏与醍醐不一、不异，亦复如是。复如一切有流苦，一切行无常，一切法无我，如是苦等，不可安立与法一、异；亦如贪欲、瞋恚、愚痴、慢等，无寂静相，不可安立与其一、异。净慧！如是真如与一切行，不可安立为一、为异。 “净慧！如是真如，微细甚深难可通达，我觉了已，为他解说，安立正教，开示显现，令义浅易。” “佛说经已，重说偈言： “真实与行法， 无一异俱相。 若执一异 现代汉语译本 ‘净慧（Vimalamati，菩萨名）！不应该在见、闻、觉、知这些现象上，过度地进行殊胜的真观修行。再者，如果真如的体相与诸行的体相是不同的，那么按照这个道理，一切诸行就只能是无我和无自性，应该就不是真实的了。再者，清净和不清净的品类，在同一时间各有各别的体相。净慧！由于诸行的体相只是区别而不相通，由于观行人在诸行中，过度地在见、闻、觉、知上进行殊胜的真观，由于诸行所显现的无我、无自性才是真实的，乃至清净和不清净的品类，也不是在同一时间各有各别的体相。因为这个缘故，说真如与诸行既是一又是异，这个说法是不对的。如果有人说，真如与诸行既是一又是异，应当知道这个人没有如理修行。 ‘净慧！譬如伤佉（shankha，白色海螺）的白色，不能安立为与螺是一还是异；赤色与黄金不能说是一还是异，也是这样。譬如毗拏（vina，印度乐器）的声音美妙，不能安立为与毗拏是一还是与毗拏是异；又如沉香，香气可爱，不能安立为与沉香是一还是异；又如摩梨遮（marica，胡椒）的味道辛辣，不能安立为与摩梨遮是一还是异；呵梨勒（haritaki，诃子）的涩味也是这样。又如绵纩（棉花），它的触感柔软，不能安立为与棉花是一还是异；酥油与醍醐不能说是一还是异，也是这样。又如一切有漏的苦，一切行的无常，一切法的无我，像这样的苦等等，不能安立为与法是一还是异；又如贪欲、瞋恚、愚痴、慢等等，没有寂静的体相，不能安立为与它们是一还是异。净慧！像这样，真如与一切诸行，不能安立为是一还是异。 ‘净慧！像这样，真如，微细甚深难以通达，我觉悟了以后，为他人解说，安立正教，开示显现，使义理浅显易懂。’ 佛说完这部经后，又说了偈颂： ‘真实与行法， 无一异俱相。 若执一异