佛說解節經一卷
Sutra on the Unraveling of the Chapters
陳天竺三藏真諦譯
Translated by Paramārtha, Tripitaka Master from India
不可言無二品第一
Chapter 1: The Ineffable Non-Duality
如是我聞：
Thus I have heard:
一時佛婆伽婆，住王舍城耆闍崛山，與大比丘眾九萬九千人俱，皆阿羅漢——諸漏已盡，所作已辦，捨諸重擔，獲得己利，盡諸有結，心善得解脫，善得自在，善得奢摩他、毘婆舍那——其名曰：淨命阿若憍陳如等，乃至住阿羅那三昧定須菩提等。復有大比丘尼眾三萬六千人俱，摩訶波闍波提，乃至跋陀迦比羅比丘尼等以為上首。復有無量無數優婆塞、優婆夷，頻婆娑羅王等而為上首。復有菩薩摩訶薩無量百千，是賢劫中諸菩薩眾，或住此土、或他方來，一生補處彌勒菩薩、文殊師利菩薩、觀世音菩薩等而為上首——皆悉通達大深法性，調順易化，善行平等，修菩薩道，一切眾生真善知識，得無礙陀羅尼，轉不退法輪，已曾供養無量諸佛。如是等眾皆悉聚集。
Thus on one occasion the Bhagavān was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of ninety-nine thousand bhikkhus. These were all Arhats—their defilements had ended, their tasks accomplished, their burdens laid down, their own welfare attained, and the fetters of existence completely destroyed; their minds were well liberated, perfectly at ease, and they possessed excellent Samatha and Vipassanā. Their names include the Venerable Ājñāta-Kauṇḍinya and others, as well as Subhūti, who abides in the Āraṇā-samādhi.
There was also a great assembly of thirty-six thousand bhikkhunīs, with Mahāprajāpatī and Bhadrā-Kāpilānī as the foremost. Countless laymen and laywomen were also present, led by King Bimbisāra. Furthermore, there were hundreds of thousands of Bodhisattva-Mahāsattvas—those of the present auspicious eon, dwelling in this land or arriving from other worlds, including Maitreya, the Bodhisattva destined for the next life, as well as Mañjuśrī, Avalokiteśvara, and others. All had fully penetrated the profound nature of Dharma, were gentle, easily taught, and practiced the path of equality. They were true spiritual friends to all beings, possessing unobstructed Dhāraṇīs, and turning the irreversible wheel of Dharma. They had already made offerings to countless Buddhas. Such an assembly had gathered together.
爾時如理正聞菩薩，問能解甚深義節菩薩言：「佛子！一切法無二。一切法無二，此言云何？」
Then the Bodhisattva Rightful Hearing asked the Bodhisattva Who Understands Profound Meaning: "Noble One! All things are non-dual. What does this statement mean?"
能解甚深義節菩薩言：「善男子！是一切法不過此二，謂所作、非所作。所作者，非所作非非所作；非所作者，非非所作，亦非所作。」
The Bodhisattva who understands the profound meaning said: "Good man, all things can be reduced to just these two categories: the conditioned and the unconditioned. The conditioned is neither made nor not-made; the unconditioned is neither not-made nor made."
如理正聞菩薩問言：「佛子！云何所作非所作、非非所作；及非所作非非所作、亦非所作？」
The Bodhisattva True-Heard asked: "Noble One, what is meant by 'action that is neither action nor non-action,' and what is meant by 'neither action nor non-action, and also not action'?"
能解甚深義節菩薩言：「善男子！所作者，此是大師正教言句，若是大師正教言句，即是世間所立言說，從分別起。此世言說若分別起，由種種分別及所言說一向不成，故非所作。
The bodhisattva who understood profound meanings said, "Good man! What is 'done' refers to the words and teachings of the great teacher. However, if these are indeed the words and teachings of the great teacher, they correspond to the conventional statements of the world, which arise from discriminative thinking. Since these worldly statements arise from discriminative thinking, and because both the various discriminations and the speech itself are ultimately unreal, they are therefore not truly 'done'."
「善男子！非所作者，屬言教攝，若有法離所作及非所作，是法亦如是亦如是。若如是者，大師說教可無義不？」
"Good man! That which is not made belongs to the category of verbal teachings. If there is a dharma that transcends both making and non-making, that dharma is thus and thus. If this is the case, could the teaching of the Great Teacher be without meaning?"
「非無有義。」
"It is not without meaning."
「若有義者，義相云何？所謂不可言體，惟是聖人無分別知見之所覺了，為欲令他了達如是不可言體。是故大師說此言教，謂是法所作。
"If there is such a thing as meaning, what is its nature? It is what cannot be expressed in words, known only through the enlightened wisdom of the sages—a direct seeing beyond conceptual thought. To help others understand this inexpressible reality, the great teacher gave these teachings, calling them the workings of the Dharma."
「善男子！非所作者，此是大師正教言句，若是大師正教言句，即是世間所立言說，從分別起。此世言說若分別起，由種種分別及所言說一向不成，故非非所作。
「善男子！所作者，屬言教攝，若有法離非所作及於所作，是法亦如是亦如是。若如是者，大師說教可無義不？」
「非無有義。」
「若有義者義相云何？所謂不可言體，惟是聖人無分別知見之所覺了，為欲令他了達如是不可言體。是故大師說此言教，謂是法非所作。
"If there is meaning, what is its nature? It is the inexpressible essence, known only through the sage's non-discriminative wisdom. To help others realize this inexpressible essence, the master thus taught: 'This Dharma is uncreated.'"
「善男子！如巧幻師及幻弟子，於四衢道，或取草葉及木石等，聚集一處，現種種幻事：諸象兵、馬兵、車兵、步兵，摩尼、真珠、珊瑚、玉石，及倉庫等。若有諸人——嬰兒、凡夫、愚癡邪智——不能了別草等幻本，是人若見、若聞，作是思惟，謂：『實有此象、馬四兵及以庫藏。』若見、若聞，隨能隨力執著見聞，作是言說：『此是真實，異此非真。』是人則應重更思量。若有諸人——非嬰兒、凡夫及愚癡邪智——識知如是草等幻本，若見、若聞，作是思惟：『無有如是象、馬等物及以庫藏。』是人若見、若聞，隨能隨力，不著見聞，作如是言：『如我所思，此是真實，異此非真。』雖隨世言，為顯實義，是人不須重更思惟。
「善男子！如此嬰兒、凡夫，未得出世真如聖慧，未識諸法不可言體。是人若見、若聞，諸法所作及非所作，作是思惟：『實有如是諸法所作及非所作。何以故？可見、可知故。』是人若見、若聞，隨能隨力，執著見聞，隨見聞說：『此是真實，異此非真。』是人應當須重思量。
「若有諸人——非嬰兒、凡夫——已見真實，及得出世真如聖慧，已識諸法不可言體，若見、若聞作是思惟：『如所見知，諸法所作及非所作，皆非實有，但有假相，從分別起，如幻化事，欺誑凡心，於此中起所作、非所作名及餘眾名。』是人如所見聞，不生執著，不作是言：『此是真實，異此非真。』雖隨世言，為顯實義，是人不須重更思惟。
「善男子！如是聖人由聖知見，已能覺了不可言體，為欲令他見法實相，故說教句，謂是所作、非所作等。」
爾時能解甚深義節菩薩，即說偈言：
「佛說絕言法， 無二非凡境。
愚夫於中迷， 緣二著戲論，
不決邪決故， 常輪轉諸有。
智人離見聞， 簡擇中實義。」