Chinese
“复次，须菩提！修行比丘，若已通达一阴真如，人、法无我，不劳更观一一余阴所有真如。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、八圣道分，若已通达一分真如，人、法无我，不劳更观余圣道分所有真如。离无分别后智，无有别观能顺真如观所余法一味真实遍一切处。但以无分别后智，随顺前无分别智，观一切法一味真实，忆持至得。须菩提！以是义故，汝应当知，真实之理遍一切处，唯一味相。 “复次，须菩提！犹如诸阴互有别相，如十二入、十二缘生、四食、四谛、诸界念处，正勤、如意足、根、力、觉分、八圣道分，互有别相，若诸法真如，人、法无我，互有别相，则诸法如如，人、法无我不成真实应由因生。若由因生则成有为，若是有为则非真实，若非真实更应于此求别真实。须菩提！由此真实不从因生，非是有为，非不真实，于中不劳求别真实。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。须菩提！以是义故，汝应当知，一味真实等一切处。 “须菩提！譬如众色，种种差别更互不同。于诸色中，虚空无相，无有差别，无有变异，于一切处同一味相。如是诸法，各各别异。汝应当知，于诸法中一味真如，等无 现代汉语译本 ‘再者，须菩提（Subhuti）！修行中的比丘（bhikkhu），如果已经通达一阴（skandha，五蕴之一，指色蕴）的真如（tathata，事物的真实本性），以及人无我（anatman，没有永恒不变的自我）和法无我（dharma-anatman，诸法无自性），就不需要再观察其他每一阴的真如。对于十二入（ayatana，六根和六尘）、十二缘生（nidana，十二因缘）、四食（ahara，四种滋养生命的食物）、四谛（arya-satya，四圣谛）、诸界（dhatu，十八界）、念处（smrtyupasthana，四念处）、正勤（samyak-pradhana，四正勤）、如意足（rddhipada，四如意足）、根（indriya，五根）、力（bala，五力）、觉分（bodhyanga，七觉支）、八圣道分（arya-astangika-marga，八正道），如果已经通达其中一部分的真如，以及人无我和法无我，就不需要再观察其余圣道分的所有真如。离开无分别后智（prsthalabdha-jnana，证悟后的智慧），就没有其他的观察能够顺应真如的观察，所有剩余的法都是同一味道的真实，遍及一切处。只是用无分别后智，随顺先前的无分别智（nirvikalpa-jnana，直接证悟真如的智慧），观察一切法都是同一味道的真实，忆持直到证得。须菩提！因为这个缘故，你应该知道，真实的道理遍及一切处，只有一种味道的相。’ ‘再者，须菩提！犹如诸阴互相有不同的相，如十二入、十二缘生、四食、四谛、诸界、念处、正勤、如意足、根、力、觉分、八圣道分，互相有不同的相，如果诸法的真如，以及人无我和法无我，互相有不同的相，那么诸法的如如（tathata，真如），以及人无我和法无我就不能成为真实的，应该由因生。如果由因生，就成为有为法（samskrta-dharma，因缘和合而成的法），如果是有为法，就不是真实的，如果不是真实的，就应该在其中寻求其他的真实。须菩提！由此真实不是从因生，不是有为法，不是不真实的，在其中不需要寻求其他的真实。为什么呢？此法恒常，无论佛出世，或者不出世，法性（dharma-dhatu，法的本性）、法界（dharma-dhatu，宇宙万法的界限）、法住（dharmasthiti，法的安住），都悉常住。须菩提！因为这个缘故，你应该知道，一味真实等同一切处。’ ‘须菩提！譬如众色，种种差别更互不同。于诸色中，虚空无相，无有差别，无有变异，于一切处同一味相。如是诸法，各各别异。汝应当知，于诸法中一味真如，等无差别，遍一切处。’
English
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.’ -------------------------------------------------------------------------------- 差别，亦复如是。” 尔时，世尊说是经已，重说偈言： “法通相一味， 诸佛说平等。 若于中执异， 是人增上慢。 逆生死流道， 微细深难见， 欲染痴覆故， 凡人不能得。”
Chinese
尔时，观世音菩萨，右膝着地，合掌恭敬，而白佛言：“世尊！我今从佛闻得如是解节深法，得未曾有，顶戴奉持。世尊！当何名此经？云何受持？” 佛告观世音菩萨：“此经名为‘了义正说’，亦名‘真实境智正说’，亦名‘十地波罗蜜依止正说’。汝等应当如是受持。” 佛说是经已，八万菩萨皆得大乘威德三昧，无量无边诸菩萨众于无生法得无生法忍，无数众生从于诸流心得解脱，无数众生于大乘法生信乐心。 佛说解节经 现代汉语译本： ‘差别也是这样。’ 这时，世尊说完这部经后，又说了偈语： ‘法的通达相状只有一个味道，诸佛所说都是平等的。 如果有人在其中执着差异，这个人就是增上慢。 逆生死流动的道路，微细而深奥难以看见， 因为欲望、染着和愚痴的覆盖，凡夫不能证得。’ 这时，观世音菩萨（Avalokiteśvara Bodhisattva），右膝着地，合掌恭敬，对佛说：‘世尊！我现在从佛这里听闻得到这样解开关键的甚深之法，得到前所未有之法，我将顶戴奉持。世尊！这部经应当叫什么名字？应当如何受持？’ 佛告诉观世音菩萨：‘这部经名为‘了义正说’，也名‘真实境智正说’，也名‘十地波罗蜜依止正说’。你们应当这样受持。’ 佛说完这部经后，八万菩萨都得到大乘威德三昧（Mahayana majestic samadhi），无量无边的诸菩萨众对于无生法得到无生法忍（anutpattika-dharma-kshanti），无数众生从各种流转的心念中得到解脱，无数众生对于大乘法生起信乐之心。 佛说解节经
English
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 (观世音菩萨), 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 (无生法忍) 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 --------------------------------------------------------------------------------