解深密經勝義諦相品第二
Chapter 2: The Characteristics of Ultimate Truth
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, the great being Resolute Inquirer, standing before the Buddha, asked the bodhisattva who understood the profound meaning of the Secret Intent: "Supreme One! You speak of all things being non-dual—all things being non-dual. What are these 'all things'? And what does 'non-dual' mean?"
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。」
The Bodhisattva Who Understands the Profound and Secret Meaning said to the Bodhisattva Who Asks the Right Questions:
"Good sir! All dharmas can be briefly divided into two kinds: the conditioned and the unconditioned.
Among these, the conditioned is neither conditioned nor unconditioned. 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？」
The Bodhisattva Who Understands Profound Meanings then asked the Bodhisattva Who Skillfully Inquires: "Most Excellent One! How is the conditioned neither conditioned nor unconditioned? And how is the unconditioned 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。
The Bodhisattva Skilled in Resolving the Profound Meaning and Secret Intentions said to the Bodhisattva Inquiring According to the Dharma:
"Good man! The term 'conditioned' is merely a provisional expression created by the original Teacher. Since it is a provisional expression of the original Teacher, it belongs to the realm of conceptual proliferation and verbal discourse. Because it belongs to conceptual proliferation and verbal discourse, it is ultimately just various forms of conceptual proliferation expressed in words. Since it does not correspond to reality, it is not truly 'conditioned.'
"Good man! The term 'unconditioned' also falls within the realm of words. Even if one were to speak of something apart from the conditioned and unconditioned, its nature would be similar. However, this does not mean that there is nothing at all being referred to.
"What, then, is that thing? It is what the noble ones, through their sacred wisdom and sacred vision, apart from all names and expressions, directly realize and awaken to. For the sake of helping others also directly realize and awaken to this Dharma-nature that is free from words, they provisionally establish names and concepts, calling it 'conditioned' or 'unconditioned.'"
「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。」
Good man, what is called "unconditioned" is also a conventional expression created by the original teacher. Being a conventional expression of the original teacher, it is something accumulated by conceptual fabrication and spoken of in words. Being accumulated by conceptual fabrication and spoken of in words, it falls entirely within the various conceptual and verbal expressions. Because it is not ultimately real, it is not truly the unconditioned. Good man, what is called "conditioned" likewise falls within verbal expression. Even if one tries to speak of something apart from the unconditioned and the conditioned, that too would be the same. Nevertheless, it is not that there is no underlying reality in what is spoken. What is that reality? The noble ones, through their noble wisdom and noble vision, having transcended words and concepts, directly awaken to it. And it is precisely for the sake of helping others awaken to this same reality, which is beyond words, that they establish conventional names and terms, such as calling it "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？」
At that time, the noble bodhisattva Thus-Questioning once again asked the noble bodhisattva Unraveling the Deep Meaning: "Most excellent one! How is it that those sages, by means of their sacred wisdom and sacred vision, directly realize awakening, free from conceptual designations? And yet, with regard to this same reality that is free from words, in order to help others awaken to it as well, they establish provisional names and concepts, calling it either 'conditioned' or '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。
The Bodhisattva Skilled in Unraveling Profound Meanings asked the Well-Informed Bodhisattva, saying: "Good man! Consider a skilled magician or their apprentice, stationed at a crossroads, gathering stones, tiles, grass, leaves, wood, and such materials, and conjuring various illusory displays—namely, the forms of elephants, horses, chariots, and foot soldiers; and treasures like pearls, gems, crystal, conch shells, jade, and coral, along with various forms of wealth, grain, and storehouses. When beings who are foolish, dull, and of poor understanding, lacking any discernment, see and hear these illusory displays on those stones, tiles, grass, leaves, and wood, they think to themselves: 'What is seen here is truly an elephant, a real horse, a chariot, foot soldiers, pearls, gems, crystal, conch shells, jade, coral, and various forms of wealth, grain, and storehouses.' Firmly clinging to what they see and hear, they assert: 'Only this is true; all else is delusion.' But later, they should examine this more closely."
「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。
If there are beings who are neither foolish nor dull, but belong to the wise and discerning types, capable of understanding, who see and hear about illusions conjured over tiles, pebbles, grass, leaves, wood, and so on, and then think: "What is seen here has no real elephant body, no real horse body, no chariot body, no foot-soldier body, no real body of gems, pearls, crystal, conch shells, jade, coral, or various kinds of wealth, grain, or treasures—yet these illusions confuse the eyes, giving rise to the idea of a great elephant's form or variations of that form, and even to ideas of various wealth, grain, treasure, and their distinctions." They do not take what they see or hear as it truly is, but hold fast stubbornly, uttering statements like: "Only this is true; all else is foolish delusion." To express such a stance, they also make declarations accordingly. Such people, in the future, will not need to examine further.
「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。
Thus it is: If there are beings of foolish nature, of ordinary worldly nature, who have not attained the supramundane wisdom of the sages and cannot understand the true nature of all phenomena, which transcends words and language—they, having seen and heard all conditioned and unconditioned things, think to themselves: "What I have perceived truly exists as conditioned or unconditioned." Clinging firmly to what they have seen and heard, they then assert: "Only this is true; all else is delusion and falsehood." Such beings should, at a later time, examine this more deeply.
「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。
If there are beings who are not among the foolish, who have already seen the noble truths and attained the noble supramundane wisdom, and who truly understand that the nature of all dharmas is beyond speech—then, having seen and heard all that is conditioned and unconditioned, they think: "What is obtained here is certainly not real, whether conditioned or unconditioned. Yet there are appearances arising from conceptualization, like illusions that confuse the mind, giving rise to ideas of 'conditioned' or 'unconditioned,' or distinctions between them." They do not stubbornly cling to what they have seen or heard, nor do they insist on verbal claims such as "Only this is true; all else is delusion." To express this understanding, they may still use words, but in the future, they will not need to scrutinize or rely on them.
「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, good man, the holy ones, in this matter, through their sacred wisdom and sacred vision, transcending words and concepts, attain perfect enlightenment. And in this very reality beyond words, in order to help others awaken to it, they provisionally establish names and notions, speaking of the conditioned and the unconditioned."
爾時，解甚深義密意菩薩，欲重宣此義而說頌曰：
At that time, the Bodhisattva who understood the profound and hidden meaning wished to reiterate this teaching and spoke these verses:
「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。
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。」
The Buddha teaches that truth transcends words and duality— a depth so profound that the unwise cannot tread its path. Foolish beings, confused by ignorance, cling to duality, delighting in words and playful speculation.
Such beings, whether unsteady or utterly lost, wander through endless cycles of birth and death, suffering greatly. And by turning away from this wisdom of true understanding, they are reborn among cattle and sheep, and creatures of that kind.
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，口出矛𥎞，更相𥎞已、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, the Bodhisattva Dharmodgata said to the Buddha: "World-Honored One, from here, passing through seventy-two Ganges-river-sand worlds to the east, there is a world called Great Renown; in that world, the Tathāgata is named Vast Renown. On a previous day, I set out from that Buddha land and came here. In that Buddha land, I once saw a place where seventy-seven thousand non-Buddhist teachers, together with their leaders, were seated in a single gathering. Seeking to contemplate the ultimate truth of all phenomena, they deliberated, weighed, observed, and thoroughly investigated, yet in the end, they could not grasp the ultimate truth of all phenomena. Instead, they only produced various interpretations, differing interpretations, and shifting interpretations, which contradicted one another and led to heated disputes. They hurled verbal spears at each other, and after piercing, stabbing, vexing, and harming one another, they each went their separate ways. World-Honored One, at that moment, I privately thought: 'The Tathāgata's appearance in the world is truly wondrous and rare! Because of this appearance, there is even an understanding and direct realization of this ultimate truth, which transcends all conceptual thought.'" Having spoken these words...
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 said to the Bodhisattva Dharmasthiti: "Good man, it is so, it is so! Just as you have said. I have awakened to the ultimate true nature of reality, which utterly surpasses all conceptual thought. Having awakened to it, I have proclaimed, revealed, explained, established, and illuminated it for others. Why? Because I say: 'The ultimate true nature is directly realized within by the noble ones; what conceptual thought operates on is what ordinary beings, chained to their reasoning, use to validate each other's views.' Therefore, Dharmasthiti! By this reasoning, you should know that the ultimate true nature transcends all objects of conceptual thought.
Furthermore, Dharmasthiti! I say: 'The ultimate true nature is without any characteristics; conceptual thought operates only on things with characteristics.' Therefore, Dharmasthiti! By this reasoning, you should know that the ultimate true nature transcends all objects of conceptual thought.
Furthermore, Dharmasthiti! I say: 'The ultimate true nature is beyond all words; conceptual thought operates only on what can be spoken of.' Therefore, Dharmasthiti! By this reasoning, you should know that the ultimate true nature transcends all objects of conceptual thought.
Furthermore, Dharmasthiti! I say: 'The ultimate true nature is free from all representations; conceptual thought operates only on what can be represented.' Therefore, Dharmasthiti! By this reasoning, you should know that the ultimate true nature transcends all objects of conceptual thought.
Furthermore, Dharmasthiti! I say: 'The ultimate true nature is beyond all disputes; conceptual thought operates only on what can be disputed about.' Therefore, Dharmasthiti! By this reasoning, you should know that the ultimate true nature transcends all objects of conceptual thought."
「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。」
"Fayong, you should understand this: It is like someone who spends their entire life accustomed to bitter tastes. They cannot imagine, cannot compare, cannot believe in the supreme delicacy of honey and rock sugar.
Or, consider someone who, throughout the long night of ignorance, is burned by the blazing fires of craving for sensual pleasures. They cannot imagine, cannot compare, cannot believe in the profound bliss of inner stillness, where all forms, sounds, smells, tastes, and tactile sensations have been calmed.
Or, consider someone who, throughout the long night, is attached to words and delights in the world's elaborate chatter. They cannot imagine, cannot compare, cannot believe in the silent tranquility of inner stillness, the noble silence within.
Or, consider someone who, throughout the long night, is attached to what they see, hear, sense, and know, delighting in the world's representations. They cannot imagine, cannot compare, cannot believe in the ultimate peace of nirvana, where all representations are forever abandoned and the sense of self is extinguished.
Fayong, you should understand this: It is like someone who, throughout the long night, is attached to notions of 'mine' and 'I,' delighting in worldly disputes and arguments. They cannot imagine, cannot compare, cannot believe in the land of Uttarakuru, where there is no possessiveness, no attachment, and no contention.
Likewise, Fayong, those who are caught up in conceptual thinking cannot imagine, cannot compare, cannot believe in the ultimate truth that transcends all conceptual thought."
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World-Honored One, wishing to reiterate this meaning, spoke these verses:
「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。」
"Practice realized inwardly, devoid of form, Beyond words, free from all expression. It stills all disputes—the ultimate truth, Transcending every realm of thought and concept."
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；然勝義諦相異諸行相。』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。
At that time, the Bodhisattva Pure Wisdom said to the Buddha: "World-Honored One! How remarkable! Indeed, World-Honored One, you have spoken well! As you have said: 'The characteristics of ultimate truth are subtle and profound, transcending all notions of oneness or difference among phenomena, and are difficult to comprehend.' World-Honored One, I have personally witnessed a gathering where many bodhisattvas, diligently cultivating the path of understanding, sat together in one assembly, all contemplating the characteristics of ultimate truth and the characteristics of conditioned phenomena, and whether they are one or different. Within this assembly, one group of bodhisattvas declared: 'The characteristics of ultimate truth are in no way different from the characteristics of conditioned phenomena.' Another group of bodhisattvas declared: 'It is not that the characteristics of ultimate truth are in no way different from the characteristics of conditioned phenomena; rather, the characteristics of ultimate truth are truly distinct from the characteristics of conditioned phenomena.' Other bodhisattvas, filled with doubt and hesitation, then said: 'Among these bodhisattvas, who speaks the truth? Who speaks falsely? Who practices in accordance with reality? Who does not?' Some proclaimed: 'The characteristics of ultimate truth and the characteristics of conditioned phenomena are in no way different.' Others proclaimed: 'The characteristics of ultimate truth are distinct from the characteristics of conditioned phenomena.' World-Honored One, having witnessed this, I privately thought: 'These good men are foolish, dull, ignorant, unskillful, and not practicing in accordance with reality. They fail to understand that the characteristics of ultimate truth are subtle and profound, transcending all notions of oneness or difference among conditioned phenomena.'" After saying this, he fell silent.
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。
At that time, the World-Honored One said to the Bodhisattva Good Pure Wisdom: "Good man! So it is, so it is. As you have said: 'Those good men are foolish, dull, ignorant, not virtuous, and do not practice in accordance with the truth. They are unable to understand the ultimate truth, which is subtle and profound, transcending the characteristics of unity and difference among all conditioned phenomena.' Why is that? Good Pure Wisdom! It is not that by practicing in this way toward conditioned phenomena one can be said to penetrate the characteristics of ultimate truth, or attain realization of ultimate truth. Why is that? Good Pure Wisdom! If the characteristics of ultimate truth were entirely identical to the characteristics of conditioned phenomena, then all ordinary beings should have already seen the truth; and all ordinary beings should have already attained the supreme skillful means of peaceful Nirvana; or they should have already realized Anuttara Samyaksambodhi. If the characteristics of ultimate truth were completely different from the characteristics of conditioned phenomena, then those who have seen the truth should not abandon the characteristics of conditioned phenomena; if they do not abandon the characteristics of conditioned phenomena, they should not be liberated from the bondage of characteristics; since those who see the truth are not liberated from the bondage of characteristics, they should also not be liberated from the bondage of coarseness; because they are not liberated from both bondages, those who have seen the truth should not attain the supreme skillful means of peaceful Nirvana; or they should not realize Anuttara Samyaksambodhi.
「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。
"Good and Pure Wisdom! At this time, not all ordinary beings have yet seen the truth; not all ordinary beings have already attained the supreme skillful means of peaceful Nirvana; nor have they yet realized Supreme Perfect Enlightenment. Therefore, it is unreasonable to say that the characteristic of ultimate truth and the characteristics of conditioned phenomena are entirely the same! If one claims: 'The characteristic of ultimate truth and the characteristics of conditioned phenomena are no different,' then based on this reasoning, one should understand that all such practices are not in accordance with reason, nor do they conform to true principle.
「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。
Good and Pure Wisdom! At this time, those who have not yet seen the truth cannot remove the marks of conditioned phenomena—yet they can remove them; those who have not yet seen the truth cannot be freed from bondage to marks—yet they can be freed; those who have not yet seen the truth cannot be freed from the bondage of coarseness—yet they can be freed. Because they can be freed from these two kinds of bondage, they can also attain the supreme means of peaceful nirvana, and some can even realize Anuttara Samyak Sambodhi. Therefore, it is not reasonable to say that the characteristic of ultimate truth and the marks of conditioned phenomena are utterly different in nature. If one claims in this context that "the characteristic of ultimate truth and the marks of conditioned phenomena are utterly different," then based on this reasoning, one should understand that all such views are not in accord with reality and do not follow the true principle.
「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。
"Moreover, O Pure Wisdom! If the characteristic of ultimate truth were entirely no different from the characteristics of conditioned phenomena, then just as the characteristics of conditioned phenomena are subject to defilement, so too would the characteristic of ultimate truth be subject to defilement. O Pure Wisdom! If the characteristic of ultimate truth were completely different from the characteristics of conditioned phenomena, then it would not be the case that the shared characteristic of all conditioned phenomena is called the characteristic of ultimate truth. O Pure Wisdom! Because, at this time, the characteristic of ultimate truth is not subject to defilement; rather, it is the shared characteristic of conditioned phenomena that is called the characteristic of ultimate truth. Therefore, it is not reasonable to say that the characteristic of ultimate truth is entirely no different from the characteristics of conditioned phenomena; nor is it reasonable to say that it is completely different from them. If, in this context, one makes such claims—that the characteristic of ultimate truth is entirely no different from the characteristics of conditioned phenomena, or that it is completely different—then, by this reasoning, one should understand that all such assertions are not in accordance with reality and do not conform to the correct principle."
「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。
Then, Good Pure Wisdom! If the mark of ultimate truth were in no way different from the marks of all conditioned things, then, just as the mark of ultimate truth has no distinction from the marks of conditioned things, all conditioned things should likewise be without distinction. For practitioners of insight meditation, what they have seen, heard, felt, and known within conditioned things should not later require seeking after ultimate truth. If the mark of ultimate truth were entirely different from the marks of conditioned things, then it would not be the case that, among all conditioned things, it is solely through their nature of no-self and their absence of intrinsic nature that the mark of ultimate truth is revealed. Moreover, two distinct marks—the defiled and the purified—would then arise simultaneously.
「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。
"Good pure wisdom! At this present time, all conditioned phenomena appear as distinct and differentiated, not as undifferentiated. When practitioners of insight meditation observe these phenomena—just as they see them, hear them, feel them, and know them—they later seek a deeper ultimate meaning.
Moreover, these very conditioned phenomena manifest only as selflessness and as absence of inherent nature—this is called the characteristic of ultimate truth. Furthermore, the two characteristics of defilement and purity do not arise simultaneously as separately established entities.
Therefore, it is not reasonable to claim that the characteristic of ultimate truth and the characteristics of conditioned phenomena are either completely identical or completely different. If anyone makes such a statement—that the characteristic of ultimate truth and the characteristics of conditioned phenomena are either the same or entirely different—know that this view does not align with reality, nor does it follow correct reasoning."
「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。
Good Clear Wisdom! Just as the fresh white color on a conch shell cannot be easily described as either the same as or different from the conch shell itself; likewise, the yellow color on gold is the same. Just as the beautiful melody in the sound of a lute cannot be easily described as either the same as or different from the lute's sound; likewise, the wonderful fragrance on black agarwood cannot be easily described as either the same as or different from the agarwood. Just as the sharp, pungent quality in pepper cannot be easily described as either the same as or different from the pepper itself; likewise, the astringent taste in haritaki is the same. Just as the softness in cotton wool cannot be easily described as either the same as or different from the cotton wool; likewise, the ghee within熟酥 cannot be easily described as either the same as or different from the熟酥.
Moreover, just as the quality of impermanence in all conditioned things, the quality of suffering in all defiled phenomena, and the quality of selflessness in all phenomena cannot be easily described as either the same as or different from those conditioned things; likewise, the quality of restlessness and defilement in craving cannot be easily described as either the same as or different from craving itself. And just as with craving, so too should it be understood with aversion and ignorance.
Thus, Good Clear Wisdom! The characteristic of ultimate truth cannot be easily described as either the same as or different from the characteristics of all conditioned phenomena.
「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。」
"Good pure wisdom! I have awakened to the ultimate truth through such subtle, extremely subtle, profound, extremely profound, difficult to comprehend, and extremely difficult to comprehend characteristics that transcend the differences and similarities of all phenomena. Having awakened to it, I proclaimed it, revealed it, explained it, established it, and illuminated it for others."
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World-Honored One, wishing to reiterate this meaning, spoke these verses:
「行界勝義相，離一異性相；
若分別一異，彼非如理行。
眾生為相縛，及彼麁重縛；
要勤修止觀，爾乃得解脫。」
Conditioned realms, in their ultimate nature, are free of oneness or difference; If one discriminates them as one or distinct, that is not practicing rightly. Sentient beings are bound by appearances and by their heavy burdens; Only through diligent cultivation of calm and insight do they attain liberation.
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 Subhuti: "Subhuti, among all sentient beings, how many do you know who harbor arrogance and are held by it, yet still claim to have realized the truth? How many do you know who, free from arrogance, truly realize the truth?"
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 Venerable Subhuti said to the Buddha: "World-Honored One, I know that among sentient beings, only a few are free from arrogance and can be recognized for their understanding. World-Honored One, I know that in the realm of sentient beings, there are countless, innumerable, and inexpressible beings who harbor arrogance, and because they are gripped by arrogance, they claim to have understood and attained realization."
「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, at one time I was dwelling in a great forest grove, in a place of solitude. At that time, many monks were also dwelling in that grove near me. I saw those monks, in the afternoon, gathering together, relying on their own attained realizations, each speaking of various characteristics and doctrines, and declaring their respective understandings.
「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 them, some are recognized for their understanding by attaining the aggregates, attaining the characteristics of the aggregates, attaining the arising of the aggregates, attaining the cessation of the aggregates, attaining the ending of the aggregates, and attaining direct realization of the cessation of the aggregates. In the same way, another group is recognized by attaining the sense bases, and another by attaining dependent origination—this should be understood likewise.
「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。
Another kind of person makes known their understanding based on obtaining food, the nature of obtaining food, the arising of obtaining food, the end of obtaining food, the cessation of obtaining food, and realizing the cessation of obtaining food through direct experience.
「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。
Another type [of practitioner] attains liberation through realizing the truth, through perceiving the mark of truth, through fully understanding the truth, through completely eradicating the truth, through directly witnessing the truth, and through cultivating the truth; thus they are declared enlightened.
「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 is another type who, through understanding the elemental realm, its characteristics, its many varieties, its non-unitary nature, its cessation, and personally realizing that cessation, proclaims their attainment.
「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。
One type of person is recognized by their attainment of the foundations of mindfulness—by understanding their essence, by knowing what they counteract and what they support, by practicing them, by giving rise to them when they have not yet arisen, and by firmly establishing them once they have arisen, not forgetting them, and diligently expanding their practice. In the same way, another type is recognized by their attainment of the four right efforts; another by their mastery of the psychic powers; another by their development of the spiritual faculties; another by their cultivation of the inner strengths; and another by their realization of the factors of awakening. This should be understood likewise.
「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。
Another group, having attained the Eightfold Noble Path—by mastering its form, by using it to overcome what needs to be overcome, by practicing it, by bringing forth what has not yet arisen, and by firmly establishing it once arisen, never letting it fade, and continually expanding it—were able to declare their understanding.
「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! After seeing this, I thought to myself: 'These elders, relying on their attainment-based insights, each speak of various characteristics and claim to have understood them. One should know that all these elders harbor overweening pride, and because they are gripped by this pride, they cannot comprehend the ultimate truth that pervades all as a single flavor.' Therefore, World-Honored One, how wonderful! Indeed, World-Honored One, how well said! As the World-Honored One has declared: 'The mark of ultimate truth is subtle, most subtle, profound, most profound, difficult to penetrate, most difficult to penetrate — it is the single flavor that pervades all.' World-Honored One, even the monks practicing in this holy teaching find it difficult to penetrate this ultimate truth that pervades all as a single flavor, let alone the externalists."
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。
At that time, the World-Honored One said to the venerable Subhuti: "Yes, yes. Subhuti, I have realized perfect enlightenment regarding the ultimate truth—the most subtle of the subtle, the most profound of the profound, the most difficult to comprehend of the difficult—which pervades everything as a single taste. Having realized it, I have proclaimed, revealed, explained, established, and illuminated it for others. Why? Subhuti, I have shown that the pure object of focus within all aggregates is the ultimate truth. I have shown that the pure object of focus within all sense spheres, dependent origination, nutriments, truths, elements, mindfulness establishments, right efforts, psychic powers, faculties, powers, awakening factors, and path factors is the ultimate truth. In all aggregates, this pure object of focus is of a single taste and undifferentiated in nature; likewise, in all sense spheres and even all path factors, it is of a single taste and undifferentiated in nature. Therefore, Subhuti, from this reasoning, you should know that the ultimate truth is the single taste that pervades everything."
「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, Subhuti! A monk who cultivates insight, having penetrated the ultimate truth of selflessness in one aggregate, no longer seeks this truth separately in the other aggregates, sense bases, dependent origination, nutriments, truths, elements, mindfulness establishments, right efforts, psychic powers, faculties, powers, enlightenment factors, or path factors. Instead, relying solely on this non-dual wisdom that accords with suchness, he examines and directly realizes the ultimate truth, which has one taste pervading all things. Therefore, Subhuti, understand that the ultimate truth is the 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。
Again, Subhuti! Just as the aggregates, the sense bases, dependent origination, nourishment, truths, elements, foundations of mindfulness, right efforts, psychic powers, faculties, powers, awakening factors, and path factors appear in various distinct forms—if the true nature of all phenomena, the ultimate truth of selflessness, were also to differ in form, then it too would have a cause and arise from conditions. But whatever arises from conditions is conditioned, and whatever is conditioned is not ultimate truth. If it were not ultimate truth, one would have to seek another ultimate truth beyond it.
Subhuti! This true nature, the ultimate truth of selflessness, is therefore not caused, not condition-arisen, and not conditioned. It is the ultimate truth itself, and having realized this ultimate truth, one seeks no other. Only this—everlasting, eternal—stands firm whether a Tathagata appears or not: the nature of phenomena remains, the realm of reality abides. Thus, Subhuti, by this reasoning you should know that the ultimate truth is a single taste pervading all things.
「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。」
"Subhuti! Consider this: within various types of forms that differ in appearance and nature, space has no fixed form, no differentiation, and no change—it pervades all with a single uniform essence. Likewise, know that within all phenomena of differing natures and appearances, the ultimate truth pervades all with a single uniform essence."
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World-Honored One, wishing to reiterate this meaning, spoke these verses:
「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 single flavor pervades all things— The ultimate truth, all Buddhas say, is one. If anyone makes distinctions within it, They are surely deluded, clinging to pride."