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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， 说行不如理， 修行奢摩他， 及毗钵舍那， 是人能解脱， 相惑粗重结。” 解节经一味品第四
Chinese
尔时，佛告须菩提言：“须菩提！汝见、汝知几多众生，在众生界有增上慢，由此慢心记自所得？复次，汝见、汝知几多众生，在众生界无增上慢，不由慢心记自所得？” 须菩提言：“世尊！我见、我知少有众生，在众生界无增上慢，不由慢心记自所得。世尊！我见、我知无量、无数、不可称说诸众生等，在众生界有增上慢，由此慢心记自所得。 “世尊！我又一时，住阿练若远寂林中，有多比丘大众聚集，去我不远住练若处。我又一时日中后分，见此大众互相聚集，随其所证种种法相，说己修行、记自所得。有诸比丘，由证见阴，记其所得——或有比丘证见阴相，或有比丘证见阴生，或有比丘证阴变异，或有比丘证见阴灭，或有比丘证阴灭道——如于阴中有六证相；或有比丘证见诸入，记自所得，乃至入灭及入灭道；或有比丘证见缘生，记自所得，乃至缘生灭、缘生灭道；或有比丘证见证食；或有比丘证见四谛；或有比丘证见诸界，及界差别并种种界，乃至界灭及界灭道；或有比丘证见念处，及念处相、念处对治、念对治道、念处修习，未生念处证见念生，已生念处证 现代汉语译本： ‘如果修行不如法，即使同时修习奢摩他（Samatha，止）和毗钵舍那（Vipassanā，观），也无法解脱相的迷惑和粗重的烦恼。’ 解节经一味品第四 这时，佛陀告诉须菩提（Subhuti）说：‘须菩提！你看到、你知道有多少众生，在众生界中有增上慢，因为这种慢心而执着于自己所证得的境界？还有，你看到、你知道有多少众生，在众生界中没有增上慢，不因为慢心而执着于自己所证得的境界？’ 须菩提说：‘世尊！我看到、我知道很少有众生，在众生界中没有增上慢，不因为慢心而执着于自己所证得的境界。世尊！我看到、我知道无量、无数、不可称说的众多众生，在众生界中有增上慢，因为这种慢心而执着于自己所证得的境界。’ ‘世尊！我又曾经住在阿练若（Aranya，寂静处）远离喧嚣的树林中，有很多比丘（Bhikkhu，出家修行者）聚集在一起，离我不远地住在练若处。我又曾经在一天中午过后，看到这些大众互相聚集，根据他们各自所证得的种种法相，谈论自己的修行，执着于自己所证得的境界。有些比丘，因为证见了五阴（Skandha，构成个体存在的五种要素），而执着于自己所证得的境界——或者有比丘证见了五阴的相，或者有比丘证见了五阴的生起，或者有比丘证见了五阴的变异，或者有比丘证见了五阴的灭去，或者有比丘证见了五阴的灭去之道——就像在五阴中有六种证相；或者有比丘证见了十二入（Ayatana，感觉器官与感觉对象），而执着于自己所证得的境界，乃至证见了十二入的灭去以及十二入的灭去之道；或者有比丘证见了缘起（Pratītyasamutpāda，事物相互依存的生起），而执着于自己所证得的境界，乃至证见了缘起的灭去、缘起的灭去之道；或者有比丘证见了证食；或者有比丘证见了四圣谛（catvāri āryasatyāni，佛教的基本教义）；或者有比丘证见了诸界（Dhātu，构成要素），以及诸界的差别和种种界，乃至证见了诸界的灭去以及诸界的灭去之道；或者有比丘证见了念处（Smṛtyupasthāna，四念住），以及念处的相、念处对治、念对治道、念处修习，对于未生起的念处证见念生，对于已生起的念处证
English
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 --------------------------------------------------------------------------------
Chinese
见念住及不忘失增长圆满，记自所得。如证念处，正勤、如意足、根、力、觉分、圣道，圣道相、圣道对治、圣道对治道、圣道修习，未生圣道证圣道生，已生圣道证圣道住，及不忘失增长圆满，记自所得。 “世尊！我见此已，作是思惟：‘如诸长老随所证见种种法相，记自所得，此诸长老有增上慢。由此慢心，记自所得，是事决尔。’何以故？如其所说自证见法，当知是人未能了别一味真如遍一切处。 “世尊！如世尊言：‘一味真实遍一切处，微细甚深，难可通达。’此言希有，是无对说。 “世尊！若世尊正教中，勤修观行诸比丘等，一味真实遍一切处，尚难通达；况诸外道在正教外，岂能证知一味真实？” 佛言：“如是，须菩提！如是微细最微细，甚深最甚深，难见最难见，遍一切处一味真实，我觉了已，为他解说，安立正教，开示显现，令义浅易。何以故？须菩提！于五阴中清净境界，是我所说名为真实；须菩提！于十二入、十二缘生、四食、四谛、诸界念处，正勤、如意足、根、力、觉分、八圣道中清净境界，是我所说名为真实。此清净境界，一切阴处平等一味，无差别相。如于阴中乃至圣道分中，清净境界平等一味，皆无差别。须菩提！以是义故，应知一味真如遍一切处 现代汉语译本：观察念住和不忘失，使其增长圆满，记录自己所获得的。例如，证得念处（专注的处所），正勤（正确的努力），如意足（实现目标的愿望），根（五种能力），力（五种力量），觉分（七种觉悟的因素），圣道（八正道），圣道的特征，圣道的对治，圣道的对治之道，圣道的修习，未生的圣道证得而生，已生的圣道证得而安住，以及不忘失，使其增长圆满，记录自己所获得的。 ‘世尊！我见到这些后，这样思考：‘像各位长老随各自证悟所见到的种种法相，记录自己所获得的，这些长老有增上慢（过度的骄傲）。由于这种慢心，记录自己所获得的，这件事肯定是这样。’为什么呢？像他们所说的自己证悟见到的法，应当知道这些人未能了别一味真如（唯一真实的如如）遍一切处（遍及所有地方）。’ ‘世尊！就像世尊所说：‘一味真实遍一切处，微细甚深，难以通达。’这话非常稀有，是无与伦比的说法。 ‘世尊！如果在世尊的正教中，勤奋修习观行的各位比丘等，一味真实遍一切处，尚且难以通达；更何况那些外道（非佛教徒）在正教之外，怎么能够证知一味真实呢？’ 佛说：‘是的，须菩提（一位佛陀的弟子）！是的，微细是最微细的，甚深是最甚深的，难见是最难见的，遍一切处的一味真实，我觉悟了之后，为他人解说，安立正教，开示显现，使意义浅显易懂。为什么呢？须菩提！在五阴（构成个体的五种要素）中清净的境界，是我所说的名为真实；须菩提！在十二入（感官的入口）、十二缘生（十二因缘）、四食（四种滋养）、四谛（四个真理）、诸界（各种界）、念处，正勤，如意足，根，力，觉分，八圣道中清净的境界，是我所说的名为真实。这种清净的境界，在一切阴处平等一味，没有差别相。就像在阴中乃至圣道分中，清净的境界平等一味，都没有差别。须菩提！因为这个缘故，应当知道一味真如遍一切处。’
English
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.' -------------------------------------------------------------------------------- 。