PART ONE - Logical Questioner and Revealing the Secret Meaning
爾時，如理請問菩薩摩訶薩，即於佛前問解甚深義密意菩薩言：「最勝子！言一切法無二，一切法無二者，何等一切法？云何為無二？」
At that time, Vidhivatpariprcchaka (’Logical Questioner’) Bodhisattva mahasattva, standing before the Buddha, questioned Gambhirārthasamdhinirmocana (’Revealing the Secret Meaning’) Bodhisattva mahasattva saying, “Jinaputra (’Child of the Victor’)! When it is said all dharmas are nondual, what are ‘all dharmas’ (sarva-dharma), and what is called nondual (advaya)?”
解甚深義密意菩薩告如理請問菩薩曰：「善男子！一切法者，略有二種：一者、有為；二者、無為。是中有為，非有為非無為；無為，亦非無為非有為。」
Gambhirārthasamdhinirmocana Bodhisattva replied to Vidhivatpariprcchaka Bodhisattva saying, “Kulaputra! ‘In general, all dharmas’ are of two kinds: 1, conditioned (saṃskṛta) and 2, unconditioned (asaṃskṛta). Within this, the conditioned is neither conditioned nor unconditioned; and the unconditioned is also neither unconditioned nor conditioned.
如理請問菩薩復問解甚深義密意菩薩言：「最勝子！如何有為，非有為非無為；無為，亦非無為非有為？」
Vidhivatpariprcchaka Bodhisattva further questioned Gambhirārthasamdhinirmocana Bodhisattva mahasattva saying, “Jinaputra! How is it that the conditioned is neither conditioned nor unconditioned, and the unconditioned, too, is neither unconditioned nor conditioned?”
解甚深義密意菩薩謂如理請問菩薩曰：「善男子！言有為者，乃是本師假施設句。若是本師假施設句，即是遍計所集、言辭所說；若是遍計所集、言辭所說，即是究竟種種遍計言辭所說。不成實故，非是有為。善男子！言無為者，亦墮言辭。設離有為、無為少有所說，其相亦爾。然非無事而有所說。何等為事？謂諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想謂之有為。
Gambhirārthasamdhinirmocana Bodhisattva said to Vidhivatpariprcchaka Bodhisattva, “Kulaputra! When ‘the conditioned’ is spoken of, this is just a conventional term employed by the Original Teacher. Since this is just a conventional term employed by the Original Teacher, it is just an accumulation of mental fabrications (parikalpa), some word that was said. Since this is just an accumulation of mental fabrications, some word that was said, then it is ultimately just all kinds of accumulations of mental fabrications of words that are said. Because it is completely not real, then it is unconditioned. Kulaputra! When ‘the unconditioned’ is spoken of, this is also just a conventional term. Even if something were said to be beyond the conditioned and unconditioned, it too would be characterized as such [i.e. as just a conventional term]. That does not mean, however, that there’s nothing going on [非無事]. What’s going on [為事]? What is known as the wisdom of all sages, the vision of sages, is beyond names and speech, and manifests as correct enlightenment. The nature of the Dharma is also beyond speech like this. It is because they desire for others to manifest correct enlightenment that they employ names to perceive what is known as the conditioned.”
「善男子！言無為者，亦是本師假施設句；若是本師假施設句，即是遍計所集、言辭所說；若是遍計所集、言辭所說，即是究竟種種遍計言辭所說。不成實故，非是無為。善男子！言有為者，亦墮言辭。設離無為、有為少有所說，其相亦爾。然非無事而有所說。何等為事？謂諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想謂之無為。」
“Kulaputra! When ‘the unconditioned’ is spoken of, this is also just a conventional term employed by the Original Teacher. Since this is just a conventional term employed by the Original Teacher, it is just an accumulation of mental fabrications (parikalpa), some word that was said. Since this is just an accumulation of mental fabrications, some word that was said, then it is ultimately just all kinds of accumulations of mental fabrications of words that are said. Because it is completely not real, then it is unconditioned. Kulaputra! When ‘the conditioned’ is spoken of, this is also just a conventional term. Even if something were said to be beyond the unconditioned and the conditioned, it would also be characterized as such [i.e. as just a conventional term]. That does not mean, however, that there’s nothing going on. What’s going on? What is known as the wisdom of all sages, the vision of sages, is beyond names and speech, manifest as correct enlightenment. The nature of the Dharma also being beyond speech like this, it is because they desire for others to manifest correct enlightenment that they employ names to perceive what is known as the unconditioned.”
爾時，如理請問菩薩摩訶薩復問解甚深義密意菩薩摩訶薩言：「最勝子！如何此事彼諸聖者以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想，或謂有為？或謂無為？」
Then, Vidhivatpariprcchaka Bodhisattva further questioned Gambhirārthasamdhinirmocana Bodhisattva saying, “Jinaputra! Why do the wise, of wise vision, being beyond names and speech, manifesting correct enlightenment, and the nature of the Dharma also being beyond speech like this, desiring for others to manifest correct enlightenment, employ names to perceive what are called the conditioned and the unconditioned?”
解甚深義密意菩薩謂如理請問菩薩曰：「善男子！如善幻師或彼弟子，住四衢道，積集瓦、礫、草、葉、木等，現作種種幻化事業。所謂：象身、馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身。若諸眾生愚癡、頑鈍、惡慧種類，無所曉知，於瓦、礫、草、葉、木等上諸幻化事，見已聞已，作如是念：『此所見者，實有象身、實有馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身。』如其所見，如其所聞，堅固執著，隨起言說：『唯此諦實，餘皆愚妄。』彼於後時應更觀察。」
Gambhirārthasamdhinirmocana Bodhisattva said to Vidhivatpariprcchaka Bodhisattva, “Kulaputra! It’s like a skilled magician with an assistant who gathers together tiles, shards, grass, leaves, and wood at the intersection of four paths and who creates all kinds of illusory things [’goings ons’ 事業] such as: the bodies of elephants, horses, carts, soldiers, maṇi jewels, true pearls, lapis lazuli, conch shells, precious jade, rare coral, and all kinds of various goods, grain, veritable treasuries of such things. All ignorant, dull witted sentient beings, the kinds with bad intellect, without the slightest bit of knowledge, when they see and hear of these illusory things made of tiles, shards, grass, leaves, and wood they think, ‘This, what I am seeing, is really an elephant, really a horse, cart, soldiers, maṇi jewels, true pearls, lapis lazuli, conch shells, precious jade, rare coral, and all kinds of various goods, grain, veritable treasuries of such things.’ Thus, they steadfastly cling to what they see and what they hear of, and go on to say, ‘Only this is real, everything else is delusion.’ Afterward they need to observe things more carefully.”
「若有眾生非愚、非鈍、善慧種類，有所曉知，於瓦、礫、草、葉、木等上諸幻化事，見已聞已，作如是念：『此所見者，無實象身、無實馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、穀、庫藏等身；然有幻狀迷惑眼事。於中發起大象身想，或大象身差別之想，乃至發起種種財、穀、庫藏等想，或彼種類差別之想。』不如所見，不如所聞，堅固執著，隨起言說：『唯此諦實，餘皆愚妄。』為欲表知如是義故，亦於此中隨起言說。彼於後時不須觀察。」
Those sentient beings that are not ignorant, not dull, the kind with good intellect, that have some knowledge. When they see or hear of these illusory things made of tiles, shards, grass, leaves, and wood they think, ‘This, what I am seeing, is not really an elephant, not really a horse, cart, soldiers, maṇi jewels, true pearls, lapis lazuli, conch shells, precious jade, rare coral, and all kinds of various goods, grain, veritable treasuries of such things. These are just illusions of a magician deceiving the eye, bringing about the arising of the perceiving of a large elephant, or the differentiated perception of a large elephant, as well as the arising of the perception of all kinds of goods, grain, veritable treasuries, or the differentiated perception of all of those kinds of things.’ They do not steadfastly cling to things as they appear or how they have heard [spoken about], and they go on to say, ‘Only this is real [i.e. that elephants are ‘illusory’ and not real], everything else is delusion.’ But they only go on to say this with the desire for [others] to understand meaning as such. Afterward they do not need to observe things more carefully.”
「如是，若有眾生是愚夫類，是異生類，未得諸聖出世間慧，於一切法離言法性不能了知；彼於一切有為、無為，見已聞已，作如是念：『此所得者，決定實有有為、無為。』如其所見，如其所聞，堅固執著，隨起言說：『唯此諦實，餘皆癡妄。』彼於後時應更觀察。
Like this, there are sentient beings that are ignorant simpleton types, the common types, not yet having attained the transcendent wisdom of all sages, unable to comprehend the nature of all dharmas that is beyond speech. When they see and hear about the conditioned and unconditioned they think, ‘This, what I have attained, is most certainly really the conditioned and the unconditioned.’ Thus, they steadfastly cling to what they see and what they hear of, and go on to say, ‘Only this is real, everything else is delusion.’ Afterward they need to observe things more carefully.
「若有眾生非愚夫類，已見聖諦，已得諸聖出世間慧，於一切法離言法性如實了知；彼於一切有為、無為，見已聞已，作如是念：『此所得者，決定無實有為、無為。然有分別所起行相，猶如幻事迷惑覺慧，於中發起為、無為想，或為、無為差別之想。』不如所見，不如所聞，堅固執著，隨起言說：『唯此諦實，餘皆癡妄。』為欲表知如是義故，亦於此中隨起言說。彼於後時不須觀察。
Those sentient beings that are not ignorant simpleton types, who have seen the Truth of the sages, who have attained the transcendent knowledge of all sages, who have comprehended the nature of all dharmas that is beyond speech. When they see and hear about the conditioned and unconditioned they think, ‘This, what I have attained, is most certainly not really the conditioned and the unconditioned. Rather they are differentiations arising from conditioned characteristics, just like the illusory [magical] effects [goings ons 事] from imagination are confused understandings in which one gives rise to ideas about the conditioned and the unconditioned, and ideas about whether they exist or not.’ They do not steadfastly cling to things just as they appear, or how they have heard [spoken about], and they go on to say, ‘Only this is real, everything else is delusion.’ But they only go on to say this with the desire for [others] to understand meaning as such. Afterward they do not need to observe things more carefully.”
「如是，善男子！彼諸聖者於此事中，以聖智、聖見，離名言故，現等正覺；即於如是離言法性，為欲令他現等覺故，假立名想，謂之有為，謂之無為。」
Thus, Kulaputra! All sages, in the midst of things [goings ons 事] like this, realize correct enlightenment with sagely knowledge and sagely vision that is beyond speech. The nature of the Dharma also being beyond speech like this, desiring for others to manifest correct enlightenment, they employ names to perceive what are called the conditioned and the unconditioned?”
爾時，解甚深義密意菩薩，欲重宣此義而說頌曰：
Then, Gambhirārthasamdhinirmocana Bodhisattva, wishing to emphasize the meaning of this said in verse:
佛說離言無二義， 甚深非愚之所行； 愚夫於此癡所惑， 樂著二依言戲論。
The Buddha has explained, beyond speech, the meaning of nonduality, Extremely profound, not the way of the ignorant. The ignorant, in their deluded confusion Delight in clinging to duality, relying on verbal fabrications and debate.
彼或不定或邪定， 流轉極長生死苦； 復違如是正智論， 當生牛羊等類中。
They are either without certainty or perverse [in understanding], Flowing along in the suffering of birth and death for a long time; They go against the discourses on correct wisdom and will certainly be reborn as cows, sheep, and so forth.
PART TWO - Born of the Dharma
爾時，法涌菩薩白佛言：「世尊！從此東方過七十二殑伽河沙等世界，有世界，名具大名稱；是中如來，號廣大名稱。我於先日，從彼佛土發來至此。我於彼佛土曾見一處，有七萬七千外道并其師首，同一會坐。為思諸法勝義諦相，彼共思議、稱量、觀察、遍推求時，於一切法勝義諦相，竟不能得。唯除種種意解，別異意解，變異意解，互相違背共興諍論，口出矛[矛*(替-曰+貝)]，更相[矛*(替-曰+貝)]已、刺已、惱已、壞已，各各離散。世尊！我於爾時，竊作是念：『如來出世，甚奇！希有！由出世故，乃於如是超過一切尋思所行勝義諦相，亦有通達，作證可得。』」說是語已。
At that time, Dharmodgata Bodhisattva (’Born of the ‘Dharma’) said to the Buddha: “World-honored One! East of here, past as many worlds as grains of sand in seventy-two Ganges Rivers, there is a world-system named Viśālakīrti (’Renowned’). The Tathāgata there is named Mahaviśālakīrti Tathāgata (’Great Renown’). I used to live there before I came here. In that Buddha Land I once saw seventy-seven thousand heretics all seated with their teachers gathered together in one place. Regarding the characteristic of the ultimate meaning of all things (sarva-dharma-paramārtha-satya-lakṣana 諸法勝義諦相), they thought, pondered, investigated, and thoroughly examined, but in the end they were unable to reach any conclusion about the characteristic of the truth of ultimate meaning of all things. They went no further than to exclude certain interpretations, delineate other interpretations, and modify their own interpretations. They confronted one another and argued fiercely. Their mouths emitted barbed comments, pointed, angry and vicious. Then each went a separate way. World-Honored One! At that time I thought to myself, ‘The appearance of a Tathāgata in the world is indeed most rare! Rare indeed! Only because of this appearance does it become possible to attain ‘realization’ (sākṣāt-karoti) of the characteristic of truth of ultimate meaning, which goes beyond (transcends, samatikram) the sphere of any reasoning (vitarka).’ This is what I said to myself.
爾時，世尊告法涌菩薩曰：「善男子！如是，如是！如汝所說。我於超過一切尋思勝義諦相，現等正覺；現等覺已，為他宣說、顯現、開解、施設、照了。何以故？我說：『勝義是諸聖者內自所證；尋思所行是諸異生展轉所證。』是故，法涌！由此道理，當知勝義超過一切尋思境相。復次，法涌！我說：『勝義無相所行；尋思但行有相境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。復次，法涌！我說：『勝義不可言說，尋思但行言說境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。復次，法涌！我說：『勝義絕諸表示，尋思但行表示境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。復次，法涌！我說：『勝義絕諸諍論，尋思但行諍論境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。
At that time, the World-honored One addressed the Dharmodgata Bodhisattva saying, “Kulaputra! So it is! So it is! Just as you have explained. I manifest correct enlightenment, which goes beyond all reasoning about the characteristic of the truth of ultimate meaning. Being already correctly enlightened, I proclaim, reveal, expound upon, share, and illumine for others. Why? I [have] said, ‘The ultimate meaning is something all sages internally ‘self-realize’, while reasoning is something ‘realized’ by the give and take of common people.’ For this reason, Dharmodgata! By way of this logic, you should know that the ultimate meaning goes beyond all the constructions of characteristics of reasoning (sarva vitarka viṣaya lakṣaṇa).
“Furthermore, Dharmodgata! I [have] said, ‘The ultimate meaning is something that functions without characteristics. Reasoning only functions with constructions (viṣaya) having characteristics.’ For this reason, Dharmodgata! By way of this logic, you should know that the ultimate meaning goes beyond all constructed realms of characteristics.”
“Furthermore, Dharmodgata! I [have] said, ‘The ultimate meaning cannot be spoken about. Reasoning can only be done within the constructs of language.’ For this reason, Dharmodgata! By way of this logic, you should know that the ultimate meaning goes beyond all constructed realms of characteristics.”
“Furthermore, Dharmodgata! I [have] said, ‘The ultimate meaning severs all indication. Reasoning is only done within the constructs of indication.’ By way of this logic, you should know that the ultimate meaning goes beyond all the constructions of characteristics of reasoning.”
“Furthermore, Dharmodgata! I [have] said, ‘The ultimate meaning severs all disputation. Reasoning is only done within the constructs of dispute.’ By way of this logic, you should know that the ultimate meaning goes beyond all the constructions of characteristics of reasoning.”
「法涌！當知，譬如有人盡其壽量習辛苦味；於蜜、石蜜上妙美味，不能尋思、不能比度、不能信解。或於長夜由欲貪勝解諸欲熾火所燒然故；於內除滅一切色、聲、香、味、觸相妙遠離樂，不能尋思、不能比度、不能信解。或於長夜由言說勝解，樂著世間綺言說故；於內寂靜聖默然樂，不能尋思、不能比度、不能信解。或於長夜由見聞覺知表示勝解，樂著世間諸表示故；於永除斷一切表示薩迦耶滅究竟涅槃，不能尋思、不能比度、不能信解。法涌！當知，譬如有人於其長夜由有種種我所、攝受，諍論勝解，樂著世間諸諍論故；於北拘盧洲無我所、無攝受、離諍論，不能尋思、不能比度、不能信解。如是，法涌！諸尋思者，於超一切尋思所行勝義諦相，不能尋思、不能比度、不能信解。」
“Dharmodgata! You should know, it’s like someone who has been accustomed to tart and bitter flavors their entire life. They would be incapable of understanding (‘reasoning’), evaluating, or believing in the wonderful flavor of honey or rock candy.”
“Or [someone who], during the ‘long night’ [of ignorance] has only had an overwhelming desire for sensual cravings, a desire that burns like fire. They would be incapable of understanding, evaluating, or believing in the wonderful joy of liberation that comes from the inner cessation of all the characteristics of forms, sounds, scents, flavors, feelings, and thoughts.”
“Or, during the ‘long night’, they cling to rhetoric and speech because of an overwhelming interest in words and talking. They would be incapable of understanding, evaluating, or believing in the joy and inner tranquility of sagely silence.”
“Or, during the ‘long night’, they are only concerned with and take delight in all the worldly explanations they hear, express and understand. They would be incapable of understanding, evaluating, or even believing in the final nirvana (cessation) that forever cuts off and eradicates personality (satkāya).”
“Dharmodgata! You should know, it’s like someone who, during their ‘long night’, has only had all kinds of ‘self-based’ possessions, attachments, arguments, and interests (adhimokṣa). Being attached to and delighting in worldly argumentation, they would be incapable of understanding, evaluating, or believing that in Uttarakuru [the northern continent] they are without self and possesions, free of argumentation.”
“Thus, Dharmodgata! All reasoning, is entirely incapable of understanding, evaluating, or believing the characteristic of the truth of ultimate meaning.”
爾時，世尊欲重宣此義，而說頌曰：
Then, the World Honored One, to emphasize the meaning of this, said in verse:
內證無相之所行， 不可言說絕表示， 息諸諍論勝義諦， 超過一切尋思相。」
The characteristicless practice self-realized internally Is ineffable, beyond explanation, It is the truth of ultimate meaning that ends all dispute And transcends all the characteristics of reasoning.
PART THREE - Well Purified Intellect
爾時，善清淨慧菩薩白佛言：「世尊！甚奇！乃至世尊！善說！如世尊言：『勝義諦相微細甚深，超過諸法一異性相，難可通達。』世尊！我即於此曾見一處，有眾菩薩等正修行勝解行地，同一會坐，皆共思議勝義諦相與諸行相一異性相。於此會中，一類菩薩作如是言：『勝義諦相與諸行相都無有異。』一類菩薩復作是言：『非勝義諦相與諸行相都無有異；然勝義諦相諸行相。』有餘菩薩疑惑猶豫，復作是言：『是諸菩薩，誰言諦實？誰言虛妄？誰如理行？誰不如理？』或唱是言：『勝義諦相與諸行相都無有異。』或唱是言：『勝義諦相異諸行相。』世尊！我見彼已竊作是念：『此諸善男子愚癡、頑鈍、不明、不善、不如理行，於勝義諦微細甚深，超過諸行一異性相，不能解了。』」說是語已。
Then, Suvisuddhimati Bodhisattva Mahasattva (’Well Purified Intellect’) addressed the Buddha saying, “World Honored One! So wonderful! Most world-honored one! Well said! Just as the World-Honored One says: ‘The characteristic of truth of ultimate meaning is extremely profound, going beyond the characteristics of all things (dharmas) having a ‘singularized’ or differentiated nature, difficult to perceive.”
“World Honored One! I once saw this place where there was a group of bodhisattvas cultivating the correct practices of the Stage of Liberation (9th bhumi; adhivimokṣa). Seated together, they were all thinking about whether the characteristic of the truth of ultimate meaning (paramārtha-satya-lakṣana) and all the characteristics of conditional thought formations (saṃskāra-lakṣaṇa) were alike or dissimilar [in terms of the] characteristic of their nature. Among those assembled, one group of bodhisattvas said something like, ‘There is no difference between the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra.’ Another group said, ‘It is not the case that there is no difference between the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra. There is [a difference between] the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra.’ There were other bodhisattvas who were in doubt and uncertain. They said, ‘Of these bodhisattvas, who is speaking the truth? Who is speaking falsely? Who is being logical? Who is not being logical?’ Some cried out saying, ‘There is no difference between the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra.’ Others cried out saying, ‘The characteristic of the truth of ultimate meaning is different from all the characteristics of saṃskāra.’”
“World Honored One! When I saw that, I thought to myself, ‘All these ‘good’ (virtuous) sons are ignorant, confused, stupid, dull, unenlightened, not ‘good’ (virtuous), not being logical, unable to understand that the truth of ultimate meaning is subtle, extremely profound, going beyond all conditionings’ (saṃskāra) characteristic of having a ‘singularized’ or differentiated nature.”
爾時，世尊告善清淨慧菩薩曰：「善男子！如是，如是。如汝所說：『彼諸善男子愚癡、頑鈍、不明、不善、不如理行，於勝義諦微細甚深，超過諸行一異性相，不能解了。』何以故？善清淨慧！非於諸行如是行時，名能通達勝義諦相，或於勝義諦而得作證。何以故？善清淨慧！若勝義諦相與諸行相都無異者：應於今時一切異生皆已見諦；又諸異生皆應已得無上方便安隱涅槃；或應已證阿耨多羅三藐三菩提。若勝義諦相與諸行相一向異者：已見諦者於諸行相應不除遣；若不除遣諸行相者，應於相縛不得解脫；此見諦者於諸相縛不解脫故，於麁重縛亦應不脫；由於二縛不解脫故，已見諦者應不能得無上方便安隱涅槃；或不應證阿耨多羅三藐三菩提。
Then, the World Honored One told Suvisuddhimati Bodhisattva, “Kulaputra! So it is. So it is. Just as you have said, ‘All those kulaputra are ignorant, confused, stupid, dull, unenlightened, not ‘good’ (virtuous), not being logical, unable to understand that the truth of ultimate meaning is subtle, extremely profound, going beyond the characteristic of all conditionings (saṃskāra) of having a similar or differentiated nature. For what reason?”
“Suvisuddhimati! One is unable to perceive the characteristic of the truth of ultimate meaning or realize the truth of ultimate meaning when one practices (conditions) as they are practicing (conditioning) with names. For what reason?”
“Suvisuddhimati! If it was the case that the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra were not different, then right now every different kind of being would all already see the Truth. They would also all have already attained the highest, most skillful, tranquil nirvana, and they all would also have realized anuttara-samyak-sambodhi. If it was the case that the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra were totally different then one who has seen the Truth would not have removed the bondage (bandha) of all the characteristics of saṃskāra. If one hasn’t removed all the characteristics of saṃskāra, one does not attain liberation from the bondage of characteristics. This person who has seen the Truth, but hasn’t been liberated from the bondage of all characteristics, is then also not free from the bondage of ‘gross, coarse heaviness’ (sthūla?). Since they are not liberated from those two bondages [sthūla and lakṣaṇa], this person who has seen the truth is unable to attain the highest, most skillful, tranquil nirvana, and they also would not realize anuttara-samyak-sambodhi.”
「善清淨慧！由於今時非諸異生皆已見諦；非諸異生已能獲得無上方便安隱涅槃；亦非已證阿耨多羅三藐三菩提。是故勝義諦相與諸行相都無異相，不應道理！若於此中作如是言：『勝義諦相與諸行相都無異者。』由此道理，當知一切非如理行，不如正理。
“Suvisuddhimati! It is not the case that right now every different kind of being has all already seen the truth. It is not the case that all the different beings can proclaim that they have attained the highest, most skillful, tranquil nirvana, or that they have realized anuttara-samyak-sambodhi. For this reason, [to say that] the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are not different is not logical. If, from this, you were to say, ‘The characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are not different,’ you should know, this rationale it is totally not being logical, not correct logic.”
「善清淨慧！由於今時非見諦者於諸行相不能除遣，然能除遣；非見諦者於諸相縛不能解脫，然能解脫；非見諦者於麁重縛不能解脫，然能解脫；以於二障能解脫故，亦能獲得無上方便安隱涅槃；或有能證阿耨多羅三藐三菩提。是故勝義諦相與諸行相，一向異相，不應道理！若於此中作如是言：『勝義諦相與諸行相一向異者。』由此道理，當知一切非如理行，不如正理。
“Suvisuddhimati! Neither is it the case that right now those who see the Truth have not been able to remove all the characteristics of saṃskāra for they have been able to remove them. Nor is it the case that those who see the Truth have not been able to be liberated from the bondage of all characteristics, for they have been able to be liberated. Nor is it the case that those who see the truth have been unable to be liberated from the bondage of ‘gross heaviness’, for they have been able to be liberated. It is precisely because they have been able to be liberated from these two obstructions that they are also able to proclaim to have attained the highest, most skillful, tranquil nirvana, or that they have been able to realize anuttara-samyak-sambodhi. For this reason, [the assertions that] the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are the same or that they are different in characteristic is not the way of logic! If, from this, you were to say, ‘the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are the same or that they are different,’ you should know, this rationale it is totally not being logical, not correct logic.”
「復次，善清淨慧！若勝義諦相與諸行相都無異者，如諸行相墮雜染相，此勝義諦相亦應如是墮雜染相。善清淨慧！若勝義諦相與諸行相一向異者，應非一切行相共相，名勝義諦相。善清淨慧！由於今時勝義諦相非墮雜染相；諸行共相名勝義諦相。是故勝義諦相與諸行相都無異相，不應道理；勝義諦相與諸行相一向異相，不應道理！若於此中作如是言：『勝義諦相與諸行相都無有異；或勝義諦相與諸行相一向異者。』由此道理，當知一切非如理行，不如正理。
“Furthermore, Suvisuddhimati! If the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra were not different, then, just as all the characteristics of saṃskāra are characterized as ‘falling’ (prāyaścitta?) into corruption (kaṣāya), then this characteristic of the truth of ultimate meaning should also be falling into corruption. Suvisuddhimati! If the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra were totally different, then the common characteristic (sāmānya-lakṣaṇa) of every characteristic of saṃskāra wouldn’t be called the characteristic of the truth of ultimate meaning. Suvisuddhimati! Since, right now, the characteristic of the truth of ultimate meaning is not characterized as falling into corruption, the common characteristic of all saṃskāra is called the characteristic of the truth of ultimate meaning. For this reason, [the assertion that] the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are not different is not logical; and [the assertion that] the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are totally different is not logical! If, from this, you were to say, ‘The characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra were not different or that the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are totally different,’ you should know, this rationale is totally not being logical, not correct logic.”
「復次，善清淨慧！若勝義諦相與諸行相都無異者，如勝義諦相於諸行相無有差別，一切行相亦應如是無有差別。修觀行者於諸行中，如其所見、如其所聞、如其所覺、如其所知，不應後時更求勝義。若勝義諦相與諸行相一向異者，應非諸行唯無我性、唯無自性之所顯現，是勝義相。又應俱時別相成立，謂雜染相及清淨相。
“Furthermore, Suvisuddhimati! If the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra were not different, then just as the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are without differentiation, every characteristic of saṃskāra should then also be without differentiation like this. And one who cultivates awareness from within all saṃskāra would not need to further search for ultimate truth in what they have seen, what they have heard, what they are aware of and what they know, until a later time. If it was the case that the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra were totally different, then it would not be that all saṃskāra are merely selflessness in nature, and that that which manifests (appears) merely without self nature is the characteristic of ultimate meaning. But then, the characteristic of ultimate meaning would be being differentiated as both ‘corrupt’ (kaṣāya) and also ‘pure’ (vissudhi).”
「善清淨慧！由於今時一切行相皆有差別，非無差別；修觀行者於諸行中，如其所見、如其所聞、如其所覺、如其所知，復於後時更求勝義。又即諸行唯無我性、唯無自性之所顯現，名勝義相。又非俱時染淨二相別相成立。是故勝義諦相與諸行相都無有異、或一向異，不應道理！若於此中作如是言：『勝義諦相與諸行相都無有異、或一向異者。』由此道理，當知一切非如理行，不如正理。
“Suviduddhimati! Right now each of the characteristics of saṃskāra are differentiated. It is not that they are undifferentiated. One who cultivates awareness from within all saṃskāra does further search for ultimate truth in what they have seen, what they have heard, what they are aware of, and what they know, until a later time. Furthermore, all saṃskāra are merely selfless (anātman) in nature, and that which manifests merely without inherent self-nature (niḥsvabhāva) is called the characteristic of ultimate meaning. And it is not that the two characteristics ‘corruption’ and ‘purity’ are simultaneously being used to establish each other. For this reason, [the assertion that] the characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are without any difference or that they are totally different is not logical! If, from this, you were to say, ‘The characteristic of the truth of ultimate meaning and all the characteristics of saṃskāra are without any difference or that they are totally different,’ you should know, this rationale it is totally not being logical, not correct logic.”
「善清淨慧！如螺貝上鮮白色性，不易施設與彼螺貝一相異相。如螺貝上鮮白色性；金上黃色亦復如是。如箜篌聲上美妙曲性，不易施設與箜篌聲一相異相。如黑沈上有妙香性，不易施設與彼黑沈一相異相。如胡椒上辛猛利性，不易施設與彼胡椒一相異相。如胡椒上辛猛利性，訶梨淡性亦復如是。如蠧羅綿上有柔軟性，不易施設與蠧羅綿一相異相。如熟酥上所有醍醐，不易施設與彼熟酥一相異相。又如一切行上無常性，一切有漏法上苦性，一切法上補特伽羅無我性，不易施設與彼行等一相異相。又如貪上不寂靜相及雜染相，不易施設此與彼貪一相異相。如於貪上，於瞋、癡上，當知亦爾。如是，善清淨慧！勝義諦相不可施設與諸行相一相異相。
“Suviduddhimati! It is like the fresh white color coming from a conch shell, it is not easily defined as being the same in characteristic or different in characteristic from the conch shell. Like the nature of the fresh white color of a conch shell, the gold color coming from gold is also like this. Like the nature of the sound of beautiful melodies coming from a lute, they are not easily defined as being the same in characteristic or different in characteristic from the lute. Like the nature of a subtle fragrance coming from incense, it is not easily defined as being the same in characteristic or different in characteristic from the incense. Like the bitter taste coming from pepper, it is not easily defined as being the same in characteristic or different in characteristic from pepper, or the nature of the taste coming from a pungent nut is also like this. Like the softness coming from silk, it is not easily defined as being the same in characteristic or different in characteristic from the silk. Like cream coming from milk, it is not easily defined as being the same in characteristic or different in characteristic from the milk. So too, like the nature of all saṃskāra coming from impermanence, the nature of all outflowing dharmas coming from suffering, the nature of all dharmas coming from a selfless pudgala, they are not easily defined as being the same in characteristic or different in characteristic from those corresponding saṃskāra. So too, like the characteristics of restlessness (inquietude) and moral affliction (saṃkleśa) coming from attraction (rāga), it is not easily defined as being the same in characteristic or different in characteristic from attraction. Like that which comes from attraction, you should know, that which comes from aversion and confusion is also so. Like this, Suviduddhimati! The characteristic of the truth of ultimate meaning is not easily defined as being the same in characteristic or different in characteristic from the characteristics of saṃskāra.”
「善清淨慧！我於如是微細、極微細，甚深、極甚深，難通達、極難通達，超過諸法一異性相，勝義諦相現正等覺；現等覺已為他宣說、顯示、開解、施設、照了。」
“Suviduddhimati! I realize correct, equanimous awakening to the characteristic of the truth of ultimate meaning which is subtle, extremely subtle, profound, extremely profound, difficult to penetrate, extremely difficult to penetrate, going beyond the nature of similitude or difference of all dharmas, and having realized equanimous awakening, I explain it to others, reveal it, ‘open it up’, define it, and illuminate it.”
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World Honored One, wanting to emphasis this meaning, spoke in verse saying:
行界勝義相， 離一異性相； 若分別一異， 彼非如理行。
The characteristics of the realm of saṃskāra and that of ultimate truth Go beyond the characteristics of having the nature of similitude or difference. If one differentiates [things as] one or different That is not acting (practicing, or conditioning) logically.
眾生為相縛， 及彼麁重縛； 要勤修止觀， 爾乃得解脫。」
Sentient beings are bound by characteristics And they are bound by ‘gross heaviness’ (sthūla). It is important to practice with drive (vīrya) ‘stopping’ and ‘observing’ (śamatha and vipaśyanā) So as to attain liberation (vimokṣa).
PART FOUR - Subhūti
爾時，世尊告長老善現曰：「善現！汝於有情界中，知幾有情懷增上慢，為增上慢所執持故記別所解？汝於有情界中，知幾有情離增上慢記別所解？」
At that time, the World Honored One said to the elder Subhūti, “Subhūti! How many people do you know in the world that express their understanding (or liberation) with pride (or conceit) and how many people do you know in the world that express their understanding without pride?”
長老善現白佛言：「世尊！我知有情界中少分有情離增上慢記別所解。世尊！我知有情界中有無量無數不可說有情懷增上慢，為增上慢所執持故記別所解。
The elder Subhūti replied to the Buddha saying, “World-Honored One! I know very few people in the world who express their understanding without pride. World-Honored One! I know immeasurable numbers of sentient beings who are prideful and express their understanding with pride.”
「世尊！我於一時住阿練若大樹林中，時有眾多苾芻亦於此林依近我住。我見彼諸苾芻於日後分，展轉聚集，依有所得現觀，各說種種相法，記別所解。
“World-Honored One! I was once abiding in an āraṇya within a large forest. At that time, there were also many bhikṣus dwelling nearby. I saw all those bhikṣus gather together one morning after sunrise and, based upon the insight(s) each had attained, they explained the various characteristics of the Dharma according to their understanding.”
「於中一類，由得蘊故、得蘊相故、得蘊起故、得蘊盡故、得蘊滅故、得蘊滅作證故，記別所解。如此一類由得蘊故，復有一類由得處故，復有一類得緣起故，當知亦爾。
Among one type, their understanding was because of only attaining [knowledge of] the aggregates, attaining [knowledge of] the characteristics of the aggregates, attaining [knowledge of] the arising of the aggregates, attaining [knowledge of] the disintegration of the aggregates, attaining [knowledge of] the cessation of the aggregates, and attaining realization of the cessation of the aggregates. Just as this type only attained [knowledge of] the aggregates, there was another type that attained [knowledge of] the bases (āyatana), while another type attained [knowledge of] dependent origination in the same way.”
「復有一類由得食故、得食相故、得食起故、得食盡故、得食滅故、得食滅作證故，記別所解。
“There was another type whose understanding was because of only attaining knowledge of [four kinds of] sustenance (āhāra: food, contact, continuity, and consciousness), attaining [knowledge of] the characteristics of sustenance, attaining [knowledge of] the disintegration of sustenance, attaining [knowledge of] the cessation of sustenance, and attaining realization of the cessation of sustenance.”
「復有一類由得諦故、得諦相故、得諦遍知故、得諦永斷故、得諦作證故、得諦修習故，記別所解。
“There was another type whose understanding was because of only attaining [knowledge of] the [Four Noble] Truth(s), attaining [knowledge of] the characteristics of the Truth(s), attaining full knowledge of the Truth(s), attaining realization of the Truth(s), and attaining complete cultivation of the Truth(s).”
「復有一類由得界故、得界相故、得界種種性故、得界非一性故、得界滅故、得界滅作證故，記別所解。
There was another type whose understanding was because of only attaining knowledge of realms, attaining [knowledge of] the characteristics of realms, attaining [knowledge of] the various natures of realms, attaining [knowledge of] the non-unity of realms, attaining [knowledge of] the cessation of realms, and attaining realization of the cessation of realms.”
「復有一類由得念住故、得念住相故、得念住能治所治故、得念住修故、得念住未生令生故、得念住生已堅住不忘倍修增廣故，記別所解。如有一類得念住故；復有一類得正斷故；得神足故；得諸根故；得諸力故；得覺支故，當知亦爾。
There was another type whose understanding was because of only attaining [knowledge of] [the Four] Foundations of mindfulness, attaining [knowledge of] the characteristics of Foundations of Mindfulness, attaining [knowledge of] the states controlled by the Foundations of Mindfulness, attaining, attaining [knowledge of] the cultivation of the Foundations of Mindfulness, attaining [knowledge of] their arising from a state of being non-arisen, and attaining [knowledge of] their assured non-forgetfulness after arising, and the increasing of mindfulness from repeated practice. Just as there were those whose understanding was only because of attaining [knowledge of] the Foundations of Mindfulness, there were others whose knowledge was because of only attaining [knowledge of] correct severance, because of attaining spiritual accomplishments, because of attaining [spiritual] faculties, because of attaining [spiritual] powers, and because of attaining the factors of awakening in the same way.
「復有一類得八支聖道故、得八支聖道相故、得八支聖道能治所治故、得八支聖道修故、得八支聖道未生令生故、得八支聖道生已堅住不忘倍修增廣故，記別所解。
There was another type whose understanding was because of attaining [knowledge of] the Noble Eightfold Path, attaining [knowledge of] the characteristics of the Noble Eightfold Path, attaining knowledge of the states controlled by the Noble Eightfold Path, and attaining [knowledge of] the Noble Eightfold Path arising from a state of being non-arisen, and attaining [knowledge of] its assured non-forgetfulness after arising, and its broadening from repeated practice.”
「世尊！我見彼已竊作是念：『此諸長老依有所得現觀，各說種種相法，記別所解。當知彼諸長老，一切皆懷增上慢，為增上慢所執持故，於勝義諦遍一切一味相，不能解了。』是故，世尊！甚奇！乃至世尊！善說！如世尊言：『勝義諦相，微細、最微細，甚深、最甚深，難通達、最難通達，遍一切一味相。』世尊！此聖教中修行苾芻，於勝義諦遍一切一味相尚難通達，況諸外道。」
“World-Honored One! When I saw this, I thought to myself, ‘All these venerables, based upon the insight(s) each had attained, explain the various characteristics of the Dharma according to their understanding. One should know, all those venerables expressed their understanding with pride, and because they have pride they are unable to comprehend the characteristic of the truth of ultimate meaning that pervades everything as a single flavor. For this reason, World-Honored One! How rare! The World-Honored One has well explained! Like the World-Honored One said, ‘The characteristic of the truth of ultimate meaning is subtle, most subtle, is profound, most profound, is difficult to fathom, most difficult to fathom, pervading everything as a characteristic of a “single flavor” (eka-rasatā).’ World-Honored One! If among these practicing sages (monastics) it is difficult to fathom this characteristic of the truth of ultimate meaning that pervades everything as a single flavor, how much more so for those of ‘outside ways’ (i.e. heretics)?”
爾時，世尊告長老善現曰：「如是，如是。善現！我於微細最微細、甚深最甚深、難通達最難通達，遍一切一味相勝義諦，現正等覺；現等覺已，為他宣說、顯示、開解、施設、照了。何以故？善現！我已顯示於一切蘊中清淨所緣，是勝義諦。我已顯示於一切處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支中清淨所緣，是勝義諦。此清淨所緣於一切蘊中，是一味相、無別異相；如於蘊中，如是於一切處中，乃至一切道支中，是一味相、無別異相。是故，善現！由此道理，當知勝義諦是遍一切一味相。
Then the World-Honored One said to the elder Subhūti, “So it is. So it is. Subhūti! I have correctly awakened to the subtle, most subtle, the profound, most profound, difficult to penetrate, most difficult to penetrate truth of ultimate meaning which pervades everything as a characteristic of a ‘single flavor’. Having correctly awakened, I explain it to others, point out, analyze, define, and illuminate it. How so? Subhūti! I have already pointed out that the purity of conditions within all the aggregates is the truth of ultimate meaning. I have already pointed out that the purity of conditions among all bases, dependent origination, sustenance, Truth(s), realms, Foundations of Mindfulness, correct severance, spiritual accomplishments, faculties, powers, factors of awakening, and the Path is the truth of ultimate meaning. This purification of the conditions among all the aggregates is of the characteristic of a ‘single flavor’, an undifferentiatable characteristic. And, as among the aggregates, so too among all the bases up to and including all the factors of the Path, they are of the characteristic of a ‘single flavor’, an undifferentiatable characteristic. For this reason, Subhūti! Only from this path of logic, you should know that the truth of ultimate meaning is a characteristic that pervades everything as a single flavor.”
「復次，善現！修觀行苾芻，通達一蘊真如勝義法無我性已，更不尋求各別餘蘊、諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支真如勝義法無我性。唯即隨此真如勝義無二智為依止，故於遍一切一味相勝義諦，審察趣證。是故，善現！由此道理，當知勝義諦是遍一切一味相。
Furthermore, Subhūti! Bhikṣus cultivating observational practices, having penetrated the ultimate meaning of the true suchness of the selfless nature of a single aggregate, need not seek further the ultimate meaning of the true suchness of the selfless nature of each different aggregate, base, dependency, sustenance, Truth, realm, Foundation of Mindfulness, correct severance, spiritual accomplishment, faculty, power, factor of awakening, or factor of the Path. Solely by going along with this nondual wisdom of the true suchness of ultimate meaning as a foundation does one come to awareness and realization of the all-pervading ‘single flavor’ characteristic of the truth of ultimate meaning. For this reason, Subhūti! Only from this path of logic, you should know that the truth of ultimate meaning is the characteristic of a ‘single flavor’ that pervades everything.”
「復次，善現！如彼諸蘊展轉異相，如彼諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支，展轉異相。若一切法真如勝義法無我性亦異相者，是則真如勝義法無我性亦應有因，從因所生。若從因生應是有為，若是有為應非勝義，若非勝義應更尋求餘勝義諦。善現！由此真如勝義法無我性，不名有因，非因所生，亦非有為，是勝義諦，得此勝義更不尋求餘勝義諦。唯有常常時、恒恒時，如來出世、若不出世，諸法法性安立，法界安住。是故，善現！由此道理，當知勝義諦是遍一切一味相。
Furthermore, Subhūti! Just as all the aggregates are described as [having] different characteristics, so too, all the bases, dependencies, sustenances, Truths, realms, Foundations of Mindfulness, correct severances, spiritual accomplishments, faculties, powers, factors of awakening and factors of the Path are describes as [having] different characteristics. If, like these, the ultimate meaning of the true suchness of the selfless nature of all dharmas was also differentiated, then the ultimate meaning of the true suchness of the selfless nature of dharmas should have a cause, they would arise from a cause. If arisen from a cause, then it would be conditioned, and if it is something conditioned then it is not ultimate meaning, and if it is not ultimate meaning then one would need to seek further for the truth ultimate meaning. Subhūti! Since the ultimate meaning of the true suchness of the selfless nature of all dharmas is not said to be caused, does not arise from causes and is not conditioned, it is the truth of ultimate meaning. One who attains this ultimate meaning does not need to further search for the truth of ultimate meaning. Only upon the eternally eternal, constantly constant establishment of the Dharmadhatu is the dharmic nature of all dharmas established, whether a Thus Come One appears in the world or not. For this reason, Subhūti! Only from this path of logic you should know, the truth of ultimate meaning is the characteristic of a ‘single flavor’ that pervades everything.”
「善現！譬如種種非一品類異相色中，虛空無相、無分別、無變異、遍一切一味相。如是，異性、異相一切法中，勝義諦遍一切一味相，當知亦然。」
Subhūti! Just as how among all the various kinds of different and similar types of characteristics and forms of things, space is characteristicless, without differentiation and without change, an all-pervading characteristic of a single flavor. Like this, among the different natures and different characteristics of all dharmas, the truth of ultimate meaning pervades everything as a characteristic of a ‘single flavor’.
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World Honored One, wanting to emphasis this meaning, spoke in verse saying:
此遍一切一味相， 勝義諸佛說無異； 若有於中異分別， 彼定愚癡依上慢。」
This characteristic of a ‘single flavor’ that pervades everything, Is no different than the ultimate meaning explained by all buddhas. If there is any difference or differentiation between them, That is certainly ignorant and prideful.